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
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
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
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
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
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
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
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
the 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
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
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
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
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
be he that doth the worke of the Lord negligentlie c. Wee haue also notable examples such as is that of Ioab mentioned a little before 2. Sam 10.12 It is a right noble speach of a wise valiant captain of the Lords hoste Read also Ps 118.7 The Lord is with me saith the Princelie Prophet among them that helpe me therfore shall I see my desire vpon mine enemies See he doth not neglect or lightly esteeme of the helps which God gaue him Nay God himself doth not despise the help of his poore seruaÌ„ts as Iudges 5.23 c Where the spirit of God commendeth those that came forth to help the Lord but accurseth the rest Read also Act. 27 31. c. v 43.44 Verily God hath so wisely disposed of all things that though he ruleth all things as it is most meet he should or els they would be rawlie ordered yet he hath left enough for euery seruant of his to busie themselues about that to very good and blessed purposes in the seruice of his holie prouidence Thus the diuine and Fatherlie prouidence of God doth not frustrate the outward either ciuill or houshold indeuours of his children touching the affaires of this life Question But doth it not take away all deliberation and freedome of our thoughts and affections touching heauenlie things Answere No neither Neuerthelesse this we must alwaies remember acknowledge that all our freedome to minde or effect any thing that is good and godlie and perteyning to the kingdome of heauen it standeth in this that God himselfe doth first make vs free and then also that he confirmeth our libertie freedome by his holie Spirit and all through the grace of our Lord Iesus Christ working in vs that which is pleasing in his owne sight So indeed we read Heb ExplicatioÌ„ proofe 13.21 And in many other places familiarly knowne to those that are acquainted with the holy Scriptures As on the contrarie it is as plentifullie testified that without the grace of God making vs free we and all other are of our selues willingly at liberty onely to serue sin the diuell that also through our owne defalt Yea so are we in the voluntary bonds of sin and Satan that howsoeuer ther may be some appearance of goodnes in some actions before wee be renewed and set free by the holy Ghost yet all is but in hypocrisie or in some outward respect for vaine-glorie or worldlie profit c. So that it is but libertie in shewe and meere bondage in truth THese things thus obserued let vs nowe conclude this Article of our faith in the Fatherlie prouidence of God Question What is the danger of not beleeuing in God as in our most gratious wise and prouident Father the ruler and gouernour of all things as well as in him beeing the Almightie Creator Answere Without faith in Gods Fatherlie prouidence no man can be eyther trulie patient in aduersitie or trulie thankefull to God in prosperitie no not in haruest time for the outward fruites of the earth or in any other haruest or greatest plentie that may be of any of Gods blessings God can haue no glorie yeelded vnto him of such in any of his works nor be acknowledged any where with any reuerend regard of his diuine presence No such can hope for any good thing from him Nay it cannot bee but all such as beleeue not in the Fatherlie prouidence of God must needes without repentance proue verie Atheists and to be as the Apostle saith without God in the world nothing regarding his commandementes but walking after their owne lusts vsing the worst meanes and courses that may be howsoeuer they may possiblie make anie shifte for themselues Explication and proofe So great is the danger indeede for not onely are they Atheists who vtterlie denie God wherof there are but few to speak of that doe so farre harden their hearts but such also as denie him to be such a one as he hath reuealed himself to w t the Father Sonne and holie Ghost and also the Sonne to be God manifested in the flesh c. And consequently such are likewise Atheists in parte whosoeuer denie him to rule and gouerne any of his creatures specially mankind and among them chiefly his holie Church reiecting in his behalfe the Testimonie and declaration of his owne most sacred and holie word Herein therfore we are to condemne not onely those diuers sorts of Philosophers who either denied or doubted of the diuine prouidence altogether in that some of them called into question whether there be a God or no such as Protagoras and Melius are reported to haue bene likewise Democritus and Epicurus who leaue all to chance and fortune Or els doe as it were pinion and straighten the prouidence of God as they that make it nothing else but a bare prescience and fore-knowledge of all things as they are to come to passe and they that doe binde the Prouidence of God to a necessitie of naturall causes by a perpetuall and in-euitable connexion and progression of them as the Stoikes Seneca lib de Prouidentia Cicero 2. de Diuinatione Plinâ—natur hist lib 2. cap. â— vt sup Hieron in cap. 1. Abac. vt sup Damasc lib 2. orthodox fi â—a 19. Quest 8. and they that do excepte those things from Gods Fatherlie prouidence which are commonlie taken to be in mans owne free power and will and that according to a certaine souereigntie of his owne reason and disposition as Cicero and Plinie c. Wee are not onely I say to condemne their opinions but also all the erroneous doctrine of such as professing themselues Christians doe anie way abridge the holie and vniuersall prouidence and gouernement of God as if it did not extende it selfe to small and vile creatures or to mans ordinarie and common affaires But chieflie wee are to condemne the blaspemie of all Atheists and Epicures which in these dayes of the cleare light of the Gospell doe most sacrilegiouslie and impudentlie denie both God and all Diuine prouidence either for punishment of vice or reward of vertue c. For if wee should consent to so great wickednes and impietie howe can any think but that it must needes be to the euerlasting destruction both of our bodies and soules from the presence and fauour of God And no doubt also the cause why God doth so oftentimes forget as it were and withholde his Fatherlie goodnes and bountie and send scarcitie or sickenesse or warre c in stead of health and wealth peace and plentie c it is for that his good and fatherly prouidence is not so thankfully acknowledged in the ordinarie course of his mercies as it ought to be Certainly if we would glorifie God as we ought to doe for his gracious gouerning of his creatures to our benefit and comfort by the sending of the good word of his prouidence according to that Psal 147.15 c. We should not haue had such
effect of these beginnings of the sufferings of our Sauiour in the forgiuenes of the grieuous sinne of Peter The Comforts belonging to his examination before the high Priest and in the blessed gift of repentance bestowed vpon him as appeareth in that this so great a mercy followed immediatly vpon the looking backe of our Sauiour vpon Peter It may be comfortable to vs also that God shewed so heauie a vengeance as he did cast vpon Iudas that most wicked Traitour for the terrifying of all the malitious aduersaries of our Sauiour and for the declaration of his diuine loue towards him For howsoeuer as was saide the hatred and curse of God fell vpon our Sauiour for our sinne insomuch as hee set himselfe in our stead before his tribunall seat of iudgement and tooke vpon him our guiltines c. Yet in regard of the vnspotted holines of the humane nature of our Sauiour Christ of the righteousnes of his life yea of his obedience to the will of God vnto death euen the death of the Crosse but specially in regard that the same humane nature was vnited to the diuine in one most holy and diuine Person it was vnpossible that God the Father should not most perfectly and most constantly loue him he being his Sonne according to that most solemne protestation from heauen This is my beloued Sonne in whom I am well pleased And further also it may iustly be very comfortable to vs in that we may not amisse conceiue from hence that howsoeuer God cannot but hate the roote and remnanâ—s of sinne in our wicked nature simply considered in the corruption of it yet in that the children of God are regenerated vnto God as they that are borne againe of his owne Spirit it cannot be but that God for his Son our Lord Iesus Christes sake must loue all such and the work of his own holy grace in them so that he wil surely cherish it by all meanes yea euen when hee doth afflict them most sharply and for the time most vncomfortably to their owne thinking We may from hence also see as in a cleare glasse that he vtterly misliketh the enemies of his adopted children although hee doth permit them to trouble and vexe them for a season in very vncomfortable and strange manner and measure And againe it renueth in speciall manner one of the former comforts that Iudas is constrained from the testimonie of his own guilty conscience to giue witnes to the innocencie of our Sauiour Christ and that he had no cause in all the world though he was priuy to all the course of our Sauiour he being in the place of a neare seruant yea of a familiar friend why he should deale so treacherously against him as he did ANd that we may now proceede to Pilate to whom our Sauiour was sent by the high Priest it is likewise very comfortable that he iustifieth our Sauioâ—r Christ and yet further that Herod could suggest no cause no not from all that knowledge or heare-say of his dealings which hee had why hee should be accounted worthy any punishment Of the same kinde of comfort is this that Pilates wife was greatly troubled lest her husband should be miscarried by the enuie of the Iewes to doe any thing against our Sauiour whom shee reputed for any thing that euer shee could know or heare to be a speciall iust man Haue thou nothing to doe saith she with that iust man This also may fuâ—ther confirme our comfort in the righteousnes of our Sauiour because Pilate himselfe was greatly troubled in the whole course of his groundlesse proceeding euen from the beginning to the end as one going and doing against his conscience in all that he did or permitted to be done against our Sauiour as appeareth plainely in that he professeth sondry times that he held our Sauiour to be an innocent man and that hee held the Iewes to doe all that which they did of meere malice and enuie against him Yea so that at the mention of this that our Sauiour should be the sonne of God hee trembled and feared greatly like as it is said that Felix trembled at Paules preaching Moreouer it is greatly comfortable to vs when we consider that which is written of this most reuerend Person the Sonne of God The Comforts belonging to his Condemnation and crucifying our Lord and Sauiour that he boldly professed and witnessed a good confession of his spirituall kingdome before Pontius Pilate and consequently that hee is our King able and willing to defend vs c. Neither is the comfort of this small vnto vs that our Sauiour Christ refused not to be reiected and condemned not as some small trespasser but as a most grieuous malefactor worse then Barabbas or any other notorious sinner and accordingly to be afterward hanged vp betweene two notable thieues and robbers For hereby he hath plainly and in the sight of all the world shewed himself to be such a Sauiour as hath made ful satisfaction for vs and al the elect of God how grieuous sinners so euer we haue beene For not onely smaller trespassers such as are so accounted among vs though in truth not so but also grieuous offenders such as are condemned of al men euen they are acquited by our Sauiour Christ whosoeuer doe beleeue in his name repent them of their sinnes It was in deede notorious wickednes in the Iewes to reiect Christ and to choose Barabbas as the Apostle Peter doth iustly most grauely and deeply charge them Act. 3.13 and chap. 4.11 and the Apostle Paul chap. 13.28 But the blessed counsell of God was herein to our vnspeakable comfort insomuch as now we are assured that There is no condemnation to them that be in Christ. Rom chap. 8.1 and verses 33.34 Likewise the scourging of our Sauiour though grieuous and smarting to his holy flesh bringeth no little consolation to vs insomuch as wee know that by his stripes we are healed as we are taught Isai 53.5 The chasticement of our peace was vpon him saith the holy Prophet and with his stripes we are healed And no lesse true and there withall no lesse comfortable is it that our Sauiour Christ induring the derision and scornings of the wicked against his Person and Kingdome hath thereby deliuered vs from that ignominious sinne of ambitious pride and aspiring against God which came in from the beginning And not onely so but for that he hath also procured this great honour vnto vs that we are in a spirituall manner made Kings vnto God in that he hath obtained this grace for vs by this his debasing of himselfe in the sight of God and vnder his hand that we should tread all wicked pride vnder our feete and suppresse euery haughty thought which is ready in our sinfull nature to aduaunce it selfe against God HEerewith also it cannot be but very comfortable for vs to obserue that God would not in any wise haue our Sauiour condemned and made away in a
though in Eue woman kinde was greatly dishonoured in that shee was first in sinne and thereby brought into speciall thraledome both to sinne and Satan yet in Christ they haue this honour to haue their part with the first yea before many men in the imbracing and honouring of him and in seeking that deliuerance and saluation which is brought to light and purchased by him ANd now that we may proceede to the remnant of like sweete consolations What is the comfort of this that albeit the malicious Iewes being superstitiously cruell as hath beene declared made sute to Pilate that the legges of our Sauiour might be broken and that although Pilate also a man of no constancy in his goodnes too easily granted them their sute yet God by his most gratious and diuine prouidence so ordered this matter and ruled both the hearts and hands of the souldiers in such sort that notwithstanding they brake the legges of both the theeues yet they brake no bone of our Sauiour Question What I say is the comfort of this Answer Beside that generall comfort which may iustly arise from the certaintie of Gods counsell and prouidence which can by no counsell or contrary endeuour of man be frustrated as the preuenting of the present counsel and endeuour of the Iewes may well be a very notable and chiefe instance Wee haue also two more special or particular comforts from the same Question Which are they Answere First it is alike notable instance concerning the truth and certaintie of the holy Scriptures in all things wherein they prefigure or foretell what the prouidence or fore appointment and purpose of God is concerning any thing to come Secondly it is a comfortable assurance vnto vs that our Sauiour Christ prefigured in the Paschall Lambe is our true Passeouer euen the Lambe of God sacrificed to take away the sinnes of the world by his death Explication It is very comfortable indeede in eyther of these respects For first insomuch as God had appointed the Paschall Lambe to be a figure of Christ euen in that no bone of it was to be broken therefore did the Lord so order the matter by his watchfull prouidence that as wee see it fulfilled by the testimonie of the holy history not a bone of our Sauiour was broken And secondly from that our further assurance which we haue hereby that our Sauiour is a Passeouer vnto vs through his blood sprinkled on our soules and bodies and apprehended by the hand of our faith through the sanctification of the Spirit of God and of our Sâ—uiour himselfe we haue from hence an infinite measure of comfort concerning our spirituall and eternall deliuerance from sinne death hell and damnation And on the contrary we haue like comfort concerning our translating into the most glorious possession of the kingdome of heauen aboue all the comfort which the Israelites could take in their bodily deliuerance out of the tyrannie of Pharaoh and aboue all the ioy of their temporall possessing of that goodly and fruitfull land of Canaan which God gaue vnto them For if we shall by faith truly feede vpon our Sauiour Christ who is our onely true Paschall Lambe making his flesh our meate and his blood our drinke to slake the hunger and thirst of our soules and to refresh vs in the sure hope of euerlasting life wee shall be most certainely so deliuered that not onely no deadly euilâ— shall be able to touch vs but also that wee shall bee partakers of most perfite and eternall blessing and heauenly happinesse Neither is that to be neglected in this point which a learned Interpreter obserueth That the bones of our Sauiour which are as the timber and strength of the bodie were preserued vntouched to the ende it might appeare to our comfort that in his greatest weakenes hee retained sufficient strength to performe all such things vnto vs fot the which he vouchsafed to die for vs. Beza Hom. 35. in Hist Pas And to this end also it is very comfortable for vs to consider that as God by his most gratious and diuine prouidence restrained the souldiers from breaking any one bone of our Sauiour to the contrarying of the former type and figure so by the same prouidence hee gaue liberty to one of the speare men to follow his cruell minde in a practise vnvsuall in that case to thrust our Sauiour with his speare or iaueline into the side yea as the effect argueth euen to to the very heart of him to the end another Scripture might be fulfilled as the Euangelist Iohn testifieth They shall see him whom they haue thrust through Yea and further also to the end that the blood of our Sauiour Christ yea his blood together with water issuing out of his blessed side as the same Euangelist testifieth might to our exceeding great comfort confirme vnto vs that the death of our Sauiour is vnto vs all in all whatsoeuer was prefigured by the legall purifications and washings with water and by all the bloodie sacrifices slaine by the appointment of God in the same his ceremoniall law that is to say that our Sauiour Christ is by his death and obedience to God both perfect iustification and also perfect sanctification vnto vs as well to beautifie vs with his righteousnes in the sight of God as to cleanse vs from the guiltines and filth of our owne sinnes In which respect the same Euangelist assureth vs to our comfort in the 5. chapter of his first epistle that this blood and water flowing out of the side of our Sauiour are two witnesses here vpon earth familiarly to testifie vnto vs that God hath appinted our Lord Iesus Christ to be a perfect Sauiour vnto his Church And for the amplification of this our comfort hee doeth in the same place first of all reckon another witnes beside these two namely the Spirit which is ready to warrant and performe effectually and in truth all whatsoeuer that blood and water doe represent vnto vs. And herevnto also that is to the sealing vp of this comfort serue the two Sacraments of our Lord Iesus Christ Baptisme and the Supper of the Lord in that either of them doe both signifie and assure vs that our Sauiour by his death is both iustification and sanctification vnto vs. Great therefore is the comfort of these things vnto vs they being truly beleeued of vs. Neuerthelesse here it is necessary that we doe obserue that whereas the Euangelist Iohn ascribeth these most sweete and comfortable fruites and benefits to that blood and water which issued out of the side of our Sauiour after that hee was now freshly dead that his meaning is not in any wise to exclude any part of his blood shed in the sense and feeling of Gods wrath for our sin either in his bloody sweate in the garden or by the distillation and dropping of his blood from his holy hands and feete while yet he liued hanging vpon the Crosse which was most properly and principally
to carrie speedily to his Disciples that they ouercomming their feare doe also drawe neare to the sepulchre by that time our Sauiour had withdrawne himselfe from Mary Magdalene and so sawe the second vision of Angels and after that also the second appearance of our Sauiour This is most likely to haue beene as you say Question But what became of Mary Magdalene after that shee had receiued her message from our Sauiour at that his first appearance Answer I haue heard it very probably coniectured vpon a diligent pondering of the holy Storie that so soone as Mary Magdalene had receiued her message shee went forthwith to deliuer the same and that after this the other women comming to the Sepulchre and being likewise assured of our Sauiours resurrection both by the second testimonie of the Angels and also by the appearance of our Sauiour after the same doe second the former message of Mary Magdalene according to the commandement both of the Angel and also of our Sauiour himselfe Yet not with so great speed but that they were preuented by some of the companie who for feare fled from the sepulchre before the rest as wee may perceiue Luke 24. verses 22.23 as wee are hereafter further to obserue ExplicatioÌ„ It seemeth to stand with good reason that it should be so For thus the holy Euangelists may well be accorded and the course of the holy Storie orderly and distinctly considered in the naturall course of it by the mutuall testimony of al foure of them Neither doth it make any thing against this that Saint Luke chap 24.10 reckoneth Mary Magdalene with the rest of those who did the like message to the Apostles because as we saide before of the visions so here we are to vnderstand that he speaketh ioyntly of the messages though according to the report of the Euangelist Iohn it is most like that these messages as well as these visions are to be distinguished of vs. Question But seeing all these things are matters of faith how may it agree with the doctrine and subiect matter of it that it should be so propounded and set down as we must goe by likelihoods and sâ—â—posals that it was thus and thus and cannot say certainly that in respect of euery circumstance it was vndoubtedly and out of all question thus Answer Yeâ— as I haue heard you teach it may well stand with the assurance of faith and with all hoâ—y and commendable obedience thereof firmely to beleeue those thinges to haue beene verily dâ—ne whatsoeuer the holy Scriptures doe affirme although wee through weakenesse of iudgement or feeblenesse of memorie cannot for the present di cerne or remember the perfite manner or order of the performance of them but do rest in that which so farre as we can perceiue is nearest to the truth vntill it may please God to let vâ— by some meanes see more clearely into all the circumstances of the same ExplicatioÌ„ It is indeed well agreeable to the holy doctrine of faith and to that modestie also which well beseemeth euery scholler in the schoole of our Sauiour Christ And herein faith is as we may say so much the more faithfull and dutifull both before God and men when it beleeueth without all doubting the substance and truth of the matter it selfe notwithstanding any scruple that may arise either from a circumstance thereof or from a diuerse interpretation or vnderstanding which the text it selfe may seeme to admit For it is the pleasure of God no doubt to exercise the obedience of our faith this way and to stirre vs vp to vse the more diligence in our studie and search after his truth and to teach vs to hold our selues fast to that knowledge which we haue alreadie receiued as to a very precious inheritance c. It is onely the propertie of infidels and hypocrites so to stumble and to bee offended vpon such occasions as these may be The proofe of his resurrection by his second appearance that thereby they be confounded and fall away All true beleeuers stay themselues vpon this sure foundation that all things contained in the holy Scriptures are most certainly true in themselues and consonant ech thing with other yea euery circumstance with circumstance howsoeuer wee cannot for the present in this or that see what is most exactly to be resolued vpon So that worthily may euery Christian hold and the learned diuine maintaine and defend as a question worthy the commencement that Sancti Euangelistae eodem Spiritu sacro-sanctissimo Spiritu sc veritatis dictante omnia verissimè sumaque cum concordantia euangelicam historiam Domini nostri Iesu Christi conscripâ—èâ—e That is to say that the holy Euangelists guided by one most holy Spirit euen the Spirit of truth haue most truly and with perfect concordance and agreement penned the holy Story of the Gospel of our Lord Iesus Christ Now therefore these things thus obserued for the clearing of the course of the holy story so far as God vouchsafed vs his grace let vs come to the words of the text Wherin we haue to consider first the coÌ„ming of these women to the sepulchre and then the second vision speech of the Angels to them so soone as they were come and thirdly that second appearance and speech of our Sauiour whereby he made himselfe knowne to them also as well as he had done before to Mary Magdalene Question First therefore in what wordes doe the holy Euangelists declare these things vnto vs Answer Their comming to the sepulcher is with some specialtie recorded by the Euangelist Marke The vision and speech of the Angels is most fully reported by S. Luke The second appearance or manifesting of our Sauiour and his second speech are onâ—ly set down by the holy Euangelist Matthew So it is indeede But let vs heare their seuerall wordes and so shall wee more fully informe our selues concerning the whole Question And first which are the words of the Euangelist Marke Answer Chap 16.2 Therefore saith he early in the morning the first day of the weeke they came vnto the sepulcher when the Sunne was yet rising 3. And they saiae one to another who shall roule vs away the stone from the doore of the sepulcher 4. And when they looked they sawe that the stone was rowled away for it was a very great one Explication proofe These words indeed shewe vs the comming of these women to the sepulcher yet so as the first comming of Mary Magdalene is included in the same as it is euident from the first verse And as touching these wordes who shall rowlâ— vs away the stone from the doere of the sepulcher This consultation was also while Mary Magdalene was yet with them Concerning the which consultation two things may noâ— be a little marueled at First that they did not thinke to prouide for this before they would set forth out of doores Secondly that they doe not doâ—bt much rather how they should come
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
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
Receiue the holy ghost added to his actioÌ„ of breathing vpoÌ„ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ„ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ„ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâ—e vp their hearts to a further expeâ—tation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ„ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him â—s we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâ—ng so greatly shaken as they weâ—e would forthwith haue giuen ouer all â—nd betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râ—ceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ— as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â— vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â— They that are châ—ldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â— 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌ„d the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌ„d and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ— from the dead the third day Luke 24.46 ExplicatioÌ„ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâ—h but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
death yea either euerlasting life or eternall death both of the body soule is thus set before vs in the Gospel euen before vs here present as well as before any other to whom the Gospel hath in any place bin at any time sent by the holy prouidence of God Let vs therefore I beseech admonish ye in the Lord that ye be most carefull to make good vse of these most graue and weighty words of our Sauiour which are as we see a part of one of the very last speeches which he spake to his Apostles For aâ—â—uredly by the authority of the word of Christ I may doe stand bound to affirme pronounce vnto you both concerning my selfe euery of you that if we will truly beleeue the Gospel which is the Gospel of saluation preached vnto vs we shall certainly be saued yea euen as certainly as God is both tâ—â—e aâ—d faithfull and also able and willing to doe it But if any of vs or all of vs should not beleue and so continue die in our vnbeliefe it is of like certainty that we shall vndoubtedly be damned euen because the Gospel being sent vnto vs we haue not beleeued it that we might repent and be saued Not that the Gospel doth in the owne nature worke any other effect then saluation as hath bin declared not long since but by reason of the vnbeliefe contrary disposition of those that doe heare it as it is euident Iohn 3.17 God sent not his Sonne into the world that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Son of God Now therefore touching these words of our Sauiour they may notably serue to these three or foure excellent ends First to incourage all faithfull Ministers of the Gospel euen to the end of the world that their labour in the preaching of it shall not be in vaine but shall still haue mightie effects according to the ends wherevnto God hath appointed it Yea like effects touching conuersion of soules to those which were spoken of by our Sauiour to the incouragement of his Apostles for the time of their ministery in the first publishing of it though to the incouragement of these indeede for the founding as it were and planting of Churches and to the rest for the watering of their plants and for the raising vp of the building from that foundation which they haue laid Secondly these words of our Sauiour are of excellent vse sweetly to allure and draw the mindes of all the elect children of God to a most willing carefull harkening and attending to the preaching of the Gospel as vnto that which God hath appointed to be the instrument of his diuine power to their most blessed endlesse saluation in that they beleeue the same To the which end also iustly may the most fearefull threatnings of eternall condemnation to all vnbeleeuers be as a spur to the children of God to chase away all dulnesse and drowsinesse or negligence in hearing the word and Gospel of our Sauiour Christ whensoeuer they shall finde any such euill creeping vpon them Yea and it may iustly serue to awaken those that lie in their sinnes to bethinke themselues better then hetherto they haue done when they heare of the fearefull estate of all vnbeleeuers so that they cannot but say in themselues Is it so indeede as the Preachers say that if I shall not beleeue the Gospel I shall for euer be damned and perish from the presence of God and be throwne downe to hell to be tormented with the diuell and all reprobates c. Surely by the grace of God I will no longer neglect the doctrine of saluation as I haue done but I will be a diligent and reuerent hearer of it Seeing faith commeth by hearing I will by the grace of God vse all good meanes that I may strengthen this excellent gift of faith whereby ouercomming my selfe and this world and the diuell by the sword of the Spirit and with this shield of faith and giuing all glory to God I may be saued Finally these words of our Sauiour concerning the condemnation of all vnbeleeuers being denounced by the Preachers of the Gospell of Christ they cannot but some thing restraine and alay the rage euen of the wicked themselues when as their consciences shall be secretly terrified by the hearing therof Lâ—ke as it is said of Felix that as Paule preached of the iudgement to come hee trembled saying to Paul Goe thy way for this time and when I haue conuâ—nient time I will call for thee againe Act. 24 26. But besides these notable vses wee haue some things else to consider from these words of our Sauiour in that he ioineth baptisme with the beliefe of him that shall be saued What is to be said to this Iâ— baptisme of like necessitie to saluation Question â—hat faith is Answer That is not the meaning of our Sauiour as partly may appeare in that hee saith not on the contrarie he that is not bâ—ptised is damned but onely this hee that will not beleeue is damned It is trâ—e For as vnbeliefe is of it sâ—lfe alone damnable though a man should be baâ—tised ExplicatioÌ„ so by faith alone without baptisme a man may be saued to wit if by sodaine death or otherwise for want of conuenient meanes and a fit opportâ—nitie he could not be made partaker of the outward washing after that he hath beene inwardly baptized with the holy Ghost For as the Apostle Peter teacheth it is not the outward washing that saueth vnlesse a good conscience doe make request to God c. 1. Ep. 3.21 And the Apostle Paule affirmeth That we are saued by the grace of God through faith Ephe. 2.8 Thus then wee may see by the doctrine of those whom our Sauiour made the faithfull Interpreters of his minde that he neuer meant to make baptisme a matter of abâ—olute necessity to saluation What was his meaning then in linking faith and baptisme by so neere a bond together Question Heereby our Sauiour determineth who they were that were meete to be baptized at the first publishing of the Gospell Answer to all heathenish and vnbeleeuing people namelie such onely as should by the preaching of the Gospell professe themselues to beleeue in Christ to be their Sauiour Heereby also our Sauiour giueth plainely to vnderstand that baptisme is not without great danger to be despised or neglected of any that may by any lawfull meanes be partakers of it ExplicatioÌ„ proofe Doubtlesse the danger of despising Christian baptisme is no lesse then damnation if it should not be repented of yea the neglect of it is no small sinne in the sight of God neither subiect to light punishment as may appeare by that sharpe sicknes which God cast vpon Moses for neglecting to circumcise his
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
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
the sin against the holy Ghost so properly called is made vnpardonable before God and the person guiltie thereof if God doe discouer it not to be prayed for of any because such a one doth not sinne of ignorance nor of weakenes of iudgement in some one point or other but of malice in a generall contempt of the truth yea euen of the Spirit of truth himselfe the most gratious Teacher thereof Heb. 6.4 c. And ch 10.28 c And 1. Iohn 5.16.17 Wherefore beloued in the Lord we see that in euery most weighty respect we haue the greatest cause that may be why we are with all holy religious and constant reuerence to beleeue and obey the holy Ghost as being one true and euerlasting God to bee blessed and adored for euer together with the Father and the Sonne And on the contrarie wee cannot but see that we ought to take heede most carefully that wee doe not at any time any manner of way blaspheme the holy Ghost or giue any occasion that he should be blasphemed or spoken euill of either directly or indirectly by scoffing at any because they are of the spirit or hote of the spirit c. All such iesting and all irreuerence is exceeding dangerous and therefore let vs all very heedefully not onely auoid the same but also thinke and speake alwaies most reuerendly of this so high and glorious a Maiestie And as for all such heretikes as feare not to affirme that the holy Ghost is not God but a creature or a name only of diuine vertue and operation c let vs vtterly abhorre all such their blasphemous heresies In which respect to the end we might haue before our eyes some graue admonition I haue thought it to good purpose and so I trust will euery godly Reader to set downe that which the good Minister of Gods word Bastingius hath written in his Commentaries vpoÌ„ the Palsgraues Catechisme to the same purpose The doctrine concerning the Deitie of the holy Ghost saith this godly learned Minister hath had foure principall Aduersaries First those that haue and doe contend that the holy Ghost is nothing else then an internal operation motion or action whereby God worketh effectually in the hearts of the elect Energeia but not to be any substance much lesse a Person as Samosatenus Seruetus and their schollers who are all refuted very manifestlie by this that those things are attributed to the holy Ghost in the scriptures which doe agree to none saue onely to God and consequently to a Person truly subsisting and therefore also to a true substantiall Beeing Secondly this doctrine hath had Macedonius an aduersary against it who taught indeede that the holy Ghost is a substance and a true Person but yet created which also was the error of Arius wherevnto the Oecumenical Council held vnder Theodosius the Great opposed it selfe and gaue it his deadly wound The words whereof are these If it be created how doth it create how then doth it sanctifie how doth it quicken how doth it distribute graces how is it God how doeth it search the deepe thinges of God how is he the Comforter how hath he his ioynt place with the Father and the Sonne Of which Macedonius Iohn Cassianus Chrysostomes scholler writeth after this manner in his first booke of the incarnation of the Lord Macedonius also saith he vttered his blasphemie against the holy Ghost with an incurâ—ble impietie in that although he said that the Father and the Sonne are of the same substance yet he calling the holy Ghost a creature was guilty of blasphemie against the whole Deitie insomuch as nothing can be iniured in the Trinitie without iniurie done against the whole Trinitie Now adde vnto these in the third place the Tritheites who confessed indeeded that the holy Ghost is a Person yea and that he is God but yet another God beside the Father and the Sonne albeit in truth the holy Ghost is so of the same substance or co-essential with the Father and the Sonne Homoousios that they be not sundry Gods but one onely Iehouah The fourth error was the error of Sabellius who stucke not to say that the holy Ghost was a diuine Person eternall and vncreated but not a distinct Person with the Father and the Sonne the which how repugnant it is to the scriptures we haue likewise declared before And thus truly haue they waged battell against the Person of the holy Ghost Now as touching his office and the efficacie thereof these following did not well vnderstand what it is First they which do thinke that the elect may altogether loose or fall away from their faith though it be sealed vp in them by that holy spirit of promise But the truth is that the Spirit of sanctification is neuer vtterly taken away Energeia from such as are truly regenerated and borne againe Onely the effectuall working of it may be interrupted for a time while the contrarie lusts doe beare the sway like as drunkennesse doth not altogether bereaue men of their wit Beliefe that God hath a holy catholike Church but onely taketh away the vse of it for a while The ground and meaning of the Article And furthermore the Romish Teachers doe likewise erre in that they require that men should alwaies stand in doubt of the fauour of God seeing the holy Ghost is therefore called the spirit of adoption because he beareth witnesse of that free good will wherewith the Father embraceth vs in the Sonne and teacheth vs also to cry Abba Father Thus much out of Ierimias Bastingius a faithfull Minister of the word of God And thus for the time of this our present inquirie an end of the doctrine of this Article and therewithall of the whole doctrine of the most blessed and glorious Trinitie and so also an end of the first part of the most generall diuision of the Articles of our beliefe Now the same most blessed and glorious Trinitie of distinct Persons our one onely true and euerlasting God most wise most holy and most gratious blesse it for euer vnto vs. The grace of our Lord Iesus Christ and the loue of God the communion of the holy Ghost be with vs all Amen Beliefe that God hath a holy Catholike Church Question Answer ExplicatioÌ„ proofe WHat followeth in the Articles of our beliefe The holy catholike Church Here beginneth the second part of the Articles of our christian beliefe shewing euery Christian what hee ought to beleeue concerning the people of God called his Church All which is nothing else but the effect of that which is contained in the former part which as we haue alreadie seene teacheth how we ought to beleeue in God who is the only Author Caller Redeemer Iustifier Sanctifier and Glorifier of his Church And verily it cannot be that God the Father should giue his Sonne to take mans nature and in the same to die for man in vaine according to that Gal.
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
in such places where the faithfull and diligent preaching of Gods word the chiefe preseruatiue against this leauen of false doctrine is most wanting So that for some supplie of so great a defect what may wee thinke to be accounted of the bookes of one impression though of more then a thousand yea though the same booke should be imprinted thousand after thousand manie a time But to this it may be saide that not manie thousands among many millions of people are so well minded as to be studious in reading of good and godlie bookes And in verie deede it cannot bee denyed but that it is too true Neuerthelesse this wee may as truely answere that God hath his thousands and seuen thousands in his Israel better minded then anie one or manie of vs are priuie vnto Now therefore good Christian brethren what remaineth but onely this that we be wise and carefull to vse all such good helpes as God vouchsafeth to best 〈◊〉 vpon vs in their due time and place so farre as wee shall finde them to be profitable vnto vs but the chiefe helpes alwayes with greatest care and diligence â—his great grace of Christian wisedome and discretion with all other neceâ—â—â—rie for vs our good God and most gratious and mercifull Father graunt vnto vs all both Preachers Hearers Writers and Readers working them in vs by his most holie Spirit through his rich mercie in the Lord Iesus To whom with the Father and the holie Ghost three most glorious diuine and distinct Persons one true and euerliuing God almightie and in all things all-sufficient be all praise honour and glorie nowe and for euer Amen London October 1606. Yours in the Lord with the best dutie and seruice that hee is able most willing Robert Allen. Page 5. line 3. of this Preface For beeing I pray read to be The rest of the Errata through the whole are noted at the ende of the last Booke yet so as not all there mentioned are to be found in euery Booke THe Christian Reader â—ath in the Heades or chapters following the contents of this first book of The Doctrine of the Gospel or second part of the Treasurie of Catechisme set before him in a short viewe Yet so as hee may vnderstand that vnder the heades mentioned there are many particulars and much varietie of matter both for instruction confirmation and comfort of faith and also for duties of obedience deducted from the same The which would be ouerlong and the lesse necessarie to be set down here because the geneâ—all being found according to the present direction the particulars will readily offer themselues THE GENERAL CONTENTS of the first â—ooke WHat the Gospel iâ— pag. 1 2 3. How the Gospel diffâ—reth from the Lawe pages 4. 5. â— How the Law accorâ—eth with the Gospel pag. 7 8 9. Who are fiâ— hearers of the Gospel pag. 10. The Gospel exalteth those orâ—â—â— whom the law humbleth pag. 11. Faith mâ—st necessâ—rie to saluation pag 12. 13. Faith most pleasing to God And why pag 14. What Faith is pag 15. 16. 17. 18. 19. 20. God iustifieth sinners pag. 21. What Iustification is pag. 22. 23. c to the 33. pag. What Saluation is pag. 33 34 where the title of the page 〈◊〉 wrong Iustification and saluation onely by Christ pag. 3â— 36 3â— 8. What Repentance is pag 〈◊〉 4â— c. to the. pag. 45. The â—â—acâ—â— of Reâ—entance pag. 46 c. to 71. The â—â—â—â—rence betwixt Reâ—eneration and Repentance 72. The Doctâ—â—ne of the Gospel as persed through the holy Scriptures 73. A briefe summe of the Doctrine of the Gospel pag. 74 75. A generall diuision of the Articles of the Faith or Beliefe 76. The Ground of the Article pag. 77 78. Beliefe in oâ—e onely God The Meaning of it pag. 79. 80. c. to the 87. In the which page is a large discourse shewing what manner of one God is The Promiâ—e belongâ—ng to this Article pag. 87. Where the titâ—e of the page faileth It belongeth to euery Christian. pag. 88 89. 90. The Comforts and benefites of it pag â—1 to 96. The Duties arising from the comforts pag 97 c to the 109 pag. The Danger of not beleeuing in one onely God 1â—â— 100. Beliefe in one onely God three distinct Persons Beliefe in God the Father The Ground and meaning of it pag. 107. c. to the 116. The Promise pag. 117. The Duties In the same pag. and the next The Danger of not beleeuing this Article pag. 119. The Ground of it pag. 120. 121. 122. 123. The Meaning of it pag. 124. The Promise pag. 125. The Comforts pag. 126 127. 128. The Duties in the same pag. and 129. 130. The Danger of not beleeuing pag. 131. Bâ—â—â—â—fe in God the Father Almightie The Ground and meaning of it pag. 132. 133. The Promise pag. 134. The Comforts in the same page and 135. The Duties pag 136. 137. The Danger of not beleeuing pag. 138. Bâ—â—â—fe in God the Father maker of heauen and earth The Ground and meaning of it pag. 139. 140 c. to the 169. In a large discourse where the whâ—â— Historie of the creation is declared The Promise be â—nâ—ingâ—â— it pag. 169. The Comâ—â—â— begâ—â—â—ing in the same page are continued to the. page 173. The Dâ—â—â—aâ—◠〈◊〉 pag 174 175 c. to the 183. The danâ—er of â—ot â—eâ—e 〈◊〉 thâ—â— Article pag. 183. 184. The 〈…〉 c to the 207. pag. By a large inquirie anâ—wâ—â—â—le to the â—arâ—e 〈…〉 all creatures Persons causes and actions The Promiâ—e â—et 〈…〉 prouident Father for his children is set down page 〈…〉 â—1 1â— â—â— â—3 Beâ—â—â—e in the Fatherly Prouidence of God The Câ—mâ—orâ— contained in thâ—â—e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger then the argument it selfe requireth The 〈…〉 which those comforts call for doe followe in the same pag. and pag â— 9. 250 25â— 252. 25. to 256. The Danger 〈◊〉 not beleeuing in Gods Fatherly Prouidence 256. 257. THE DOCTRINE OF THE GOSPEL HAuing through the goodnes of God finished the first part of our Treasury of Christian Catechisme or instruction concerning the morall Lawe of God let vs trusting in the same his diuine goodnesse and mercy vse as good diligence as we can in like manner of familiar instruction to enquire into the Doctrine of the Gospell Yea let vs search after it as after the most rich and precious part of our spirituall treasure according to the holy testimony and profession of the Apostle Paul Philip. 3 8 9 Doubtlesse I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to be dâ—ngue that I might winne Christ And that I might be found in him that is not hauing my owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith c.
Iustification against the litigious importunitie of the gainsayers and corrupters thereof To this purpose we are to vnderstand that there are diuers significations and vses of this word to Iustifie as we haue seene before concerning the word Faith and that either as it is referred to God or as it is applied to men First therfore as it is referred to God either it noteth a manifest or full declaration and proofe of his most perfect righteousnes by a speciall prerogatiue and power or preheminence which he hath aboue all creatures as when we say that God will surely iustifie that is perfectly approue himselfe most holy and righteous in all his waies namely in this matter of iustifying his people through faith in his sonne against all whosoeuer doe contradict or cauill against the same Rom. 3 verse 4 and verse 26. That thou mightest be iustified in thy words c. And as our Sauiour Christ is saide to haue beene iustified in the spirit 1. Tim. 3 16. Or else this word of iustifying being referred to God it signifieth mans dutifull acknowledging of the perfect iustice and truth of God as Luk. chap. 7. 29. The Publicans are saide to iustifie God in that they submitted themselues to bee Baptized of Iohn And verse 35 Our Sauiour Christ affirmeth that wisedome is iustified of all her children These are the significations of the word to Iustifie as it is referred to God in respect of himself his own most holy iust proceedings Now as it is applied to men it signifieth either morally as we may say to auouch a mans owne innocencie in any matter vniustly laide to his charge for then is a man saide to iustifie himselfe when he cleareth himselfe as vnguiltie of the crime obiected against him And likewise to iustifie an other man when he by a true testimonie cleareth him against a false accusation or at the least to excuse one in comparison of an other as Iudah saide of Tamar that shee was more righteous then himselfe Gen. 38 26. And as Saul saide to Dauid Thou art more righteous then I. 1. Sam. 24 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah That is to haue sinned lesse then Iudah to wit all circumstances duly considered Ier. 3 11. And on the contrary Ierusalem is said to haue iustified Samaria and Sodom that is to haue sinned more grieuously then those wicked Cities Ezek Chap. 16. Thus as was saide the word to iustifie is taken either some thing more morally Or else the same againe is vsed iudicially for to accept and pronounce a man according to witnesses secundum allegata probata as they say to be guiltles touching the crime or crimes particularly obiected against him According as it is the dutie of the Iudge to iustifie the innocent partie as we reade Deut. 25 1. When there shall be strife betweene men and they shall come vnto iudgement and sentence shall be giuen vpon them and the righteous shall be iustified and the wicked condemned Then if so be c And Prou. 17 15. He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. Likewise Isay 5.22 23. Woe vnto them that are mightie to drinke wine and to them that are strong to poure in strong drinke Which iustifie the wicked for a reward and take away the righteousnes of the righteous from him Moreouer to iustifie signifieth sometimes euen of clemencie and meere mercy to forgiue a trespasse done against one as freely as if it had not beene committed like as if a creditor should forgiue his debter as perfectly as if the debt had beene paide to the vttermost farthing Of the which vse wee will consider by and by for it is specially seruing to cleare the great point of holy doctrine which we haue in hand Finally the word to iustifie according to the latine diriuation of it signifieth to make righteous but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke seeing it is but a translation of them and not the originall it selfe And besides euen in the vse of the latine speech the latter part of the word doth not alwaies exactly followe the naturall diriuation to signifie the making of a thing so or so As for example this word to signifie euen now mentioned doth not note the making of a signe but to giue some knowledge of a thing So to amplifie is not alwaies to make a thing more large but to treat of the same thing more at large theÌ„ some other or the same party had done before Likewise to magnifie is not vsed to note the making of a thing great but to acknowledge celebrate it according to the greatnes excellencie of it As when we are said to magnifie the Lord our God And when God saith he will magnifie himselfe his meaning is that he wil make his greatnes known So to glorifie God is not to make God glorious as one without glory in himselfe but to acknowledge set forth his glory c. Likewise when in our owne language by an imitation of the same latine composition we say we will exemplifie a thing our meaning is not that we wil make an example but set forth and illustrate a thing by an example And wheÌ„ we say that a thing is verified wee doe not meane that it is made true but that it is declared and confirmed to be true And when the earth is said to fructifie the meaning is not that the earth maketh fruit which is the more immediate work of God but that it bringeth forth fruit There might more of like sort bee alledged but these may suffice to shewe that it is not necessary by force of the latine diriuatioÌ„ that to iustifie shuld signifie to make iust as though a man that is iustified must needs be made perfitly iust by a real inhereÌ„t iustice of his own but that without iniurie to that kind of composition of the word we may according to the vse of the holy Scriptures iustly vnderstand it to signifie the accounting and esteeming or the declaring pronouncing of a man either generally iust or else innocent concerning a particular crime obiected against him Hetherto of the diuers significations of the word to iustifie Now it followeth that we doe enquire in what sense we are to vnderstand the same word when we referre it to faith and also when we referre it to works and that according to the vse of the holy Scriptures the which in either case must altogether ouerrule as was saide First therefore when we are said to be iustified by faith wee will not altogether refuse to vnderstand it thus that we are made perfectly righteous by faith but on this cond t on that we rightly conceiue of the manner how that is to say not by faith as by a morall dutie and mâ—â—â—e action of him that beleeueth
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌ„ce fruition of the most glorious euerlasting kingdom of heaueÌ„ It is true ExplicatioÌ„ and proofe as we may se it warranted vnto vs First concerning deliueraÌ„ce froÌ„ the guiltines of sin also froÌ„ the punishmeÌ„t therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâ—l couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ„ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ„ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
iustly conceiueth against himselfe for sinne because by a sad looke the heart is made better And againe in the same respect verse 7. It is better saith he to heare the rebuke of a wise man then that a man should heare the songe of fooles This sorrowe is very fitly to bee put before the death of sinne and as a meanes tending to the mortification of it For there is no sorrowe at all to bee taken for the death and dying of sinne but ioy and comfort yea a triumph of spirit We are onely to sorrowe that sinne hath liued and borne the sway so long in vs and that we haue takē so great pleasure in it already c. This kind of godly sorrow breedeth the death of sinne for sinne cannot prosper where it is not delighted in Sinne must be made a wanton or else it will haue no ioy to stay It will take no liking of colde and grimme entertainment This godly sorrowe whereby the soule mourneth for nothing so much as because God our most kind Father is thereby displeased with vs Gualan super hoc Trem Inn in gen neut paulo post in cadem sententia gualan de co it is a gracious gift of the holy Ghost according to that we reade Zech. 12.10 c. In that day that is in the time of the Gospell saith the Lord I will power vpon the house of Dauid and vppon the inhabitants of Ierusalem that is vpon all true Christians both Iewes and Gentiles the spirit of grace and supplication and they shall looke vppon mee whom they haue pierced and they shall lament * for this as one mourneth for an onely sonne and bee sorie * for it as one shoulde mourne for his first borne Teares are oftentimes ioyned with this mourning as Iudges 2.4.5 as we haue seene before Ezra chap 10.1 Luke 7 38. Psal 56 8. Ioel. 2.17 Mat. 26 75. and in many other places of holy Scripture Not that godly sorrowe cannot be in some measure without teares or not in great measure but there must of necessitie bee aboundance of teares For some are lesse apt to weepe then other euen by constitution of nature but not the lesse apt to sorrowe by that but subiect rather to more deepe and pensiue sorrow euen because they cannot so easily feele their hearts to melt For the easiest melting of the heart and the breaking forth of teares is a dissoluing and loosening of sorrow the which without teares is both to body and soule of a constringent and binding nature The heart being contrite and broken with this godly sorrowe insomuch as hereby as it were with a hammer all vaine confidence is battered downe and the soule made fit to bee suppliant to God for his tender mercy and grace it is more accounted of before God then all outward and legall sacrifices were euer vnto him For as we reade Psal 51 17. The sacrifices of God are a contrite spirit a contrite and broken heart ô God thou wilt not despise And as we read Ps 34 18. The Lord is neare vnto them that are of a contrite hart and he will saue such as be afflicted in spirit Reade also Isay Chap. 57.15 Thus saith hee that is high and excellent hee that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue light to them that are of a contrite heart For I will not contend for euer neither will I bee alwaies wroth for the spirit should faile before mee and the soules which I haue made And againe Chap. 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my wordes Come vnto me all yee that are wearie and laden and I will ease you saith our Sauiour Christ Mat. 11.28 The same in sence though in other wordes Where note with singular thankfulnes to God our Sauiour this his sweet promise whereby he releeueth the poore oppressed soule assuring all such that hee will ease them And Isay 61.1 and Luke 4.18 he will binde vp and heale the broken hearted And the rather consider of it with exceeding thankfulnesse to God because all that will not mourne and breake their hearts in a blessed practise of repentance now shall one day howle when it will be too late and wishe that the high mountaines might fall vppon them to crush them to peeces that they might not appeare before the iudgemēt seate of the Son of God whom now they despise Neither is the holy prouerbe vnfit to be considered of vs to the same purpose chap. 29.1 in that it is said He that hardeneth his necke hauing beene often rebuked shall suddenly be destroied so that he cannot be cured And for the same cause also let vs willingly practise that which was answered in the fift place concerning the induring of all Gods fatherly chastisemēts to the breaking of our stout and sturdy hearts and to the weakening of that sin which is so strongly setled in our nature That is let vs harken to the admonitorie precept of the Apostle Iames. chap. 4.9.10 Cleanse your hands ye sinners and purge your hearts ye wauering minded Suffer ye affliction and sorrowe and weepe Let your laughter be turned into mourning and your ioy into heauinesse Cast downe your selues before the Lord and he will lift yee vp For this is one blessed vse and benefit of afflictions that they doe humble and meeken the heart as we may remember from the example of Manasses And as we read Iob 33.17 18 c. That God may cause man to turne away from his enterprise and that hee might hide the pride of man c. For to this end as it followeth hee is stricken with sorrowe vpon his bed and the griefe of his bones is sore c. And Leuit. 26 41. Their vncircumcised hearts shall be humbled and then they shall willingly beare the punishment of their iniquitie Let vs therefore in all times of our afflictions lay our hand vpon our mouth and beare them patiently according to that of the 39. Psal verse 9. I should haue beene dumbe and not haue opened my mouth because thou didest it Let vs say as wee read Psal 119 15. I knowe Lord that thy iudgements are right and that thou hast afflicted me iustly Read also 1. Sam. 3 18 and 2 Sam. 15 26 c. chap. 16 10 11 12. And Eccles 7.16 Yea we ought to intreat the Lord to correct vs that wee might not continue in our sinnes as the holy Prophet praieth Correct vs ô Lord but yet in mercy Yea and to desire that the righteous may smite vs with their wholesome rebukes the propertie whereof is to supple and heale like precious oyle and not violently to crush and breake Psal 141.5 But aboue all as it is answered in the last branch the application of the death of our Sauiour
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
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
in the other Câ—eeds of Athanasius and the Nicene Counsell we beleeue in one God who is the father almighty c. And we worship one God in Trinitie Trinitie in vnitie Neither confounding the persons nor diuiding the substance c. as we are further to consider afterward Question BVt in the meane while what ground of holy Scripture can you alledge that God is one onely true God Answere The 35. ver of the 4. ch of Deuteronomie in these wordes The Lord is God and there is none but he alone And ver 39. Vnderstand therefore and consider in thine heart that the Lord hee is God in heauen aboue and vppon the earth beneath there is no other And in the 4. ver of the 6. chap. Heare ô Israel the Lord our God is Lord onely ExplicatioÌ„ proofe Thiâ— being a chiefe and principall ground of all faith and true godlines it is is euery where most plentifully testified in the holy Scriptures Of the which testimonies it shall be to good purpose that we doe set down some more And first we wil begin with the words of God himselfe Deut. ch 32.39 Behold now saith the Lord that I euen I am he and that there is no God with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand Likewise Isaiah 42 8. ch 43 11 12 13. I euen I am the Lord beside me there is no Sauiour c. You are my witnesses saith the Lord that I am God And in many other places of the same Prophecy ch 44 6 ch 45 5. I am the Lord there is no other there is no God beside me The same is repeated six times in that ch The often repetitioÌ„ sheweth that we haue need to be often earnestly put in mind of it to the end it may be firmly rooted in our hearts To this truth principle of our faith do the seruants of God euery where giue witnes As 1. Sam. ch 2. v. 2. There is none holy as the Lord saith Hannah in her holy thanksgiuing yea ther is none besides thee and there is no God like vnto our God And Psalme 18 31. Who is God besides the Lord And who is mightie saue our God And Ps 83.18 Iehouah is alone euen the most high ouer all the earth And Ps 86 10. Thou art God alone And Nehemiah 9.6 Thou art Lord alone And 1. Cor. 8 4. There is no other God but one Yea 2 Kings 5.15 This testimonie is drawne from Naaman the Syrian in experience of Gods gratious power in the cure of his leprosie Behold saith he now I know that there is no God in all the world but in Israel His meaning is that they onely professed the Religion of the true God the onely God of all the world There are many more testimonies but we will ende with that of our Sauiour Christ Iohn chap. 17.3 This is life eternall to knowe thee the onely true God c. As touching the name of God attributed to the Gods of the Heathen in the holy Scriptures that is but according to the abusiue speech of the heathen and for a refutation of their heathenish error And when it is ascribed to Angels or men it is not to be vnderstood properly but in respect of that speciall dignitie and power which God hath as it were lent them aboue others c. Let vs now proceede Shew likewise from what ground of holy Scripture you haue bene taught that it is euery Christians dutie to beleeue in this our one onely true God Question What proofe haue you for it Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God Mark ch 11. v. 22 ExplicatioÌ„ proofe The words of the greeke text are Haue ye that is see that ye haue the faith of God but in the selfe same sense according to the Syrian translation Let the faith of God be in you Our Sa Chr calleth it the faith of God because he requireth his people to beleeue in him for that all faith placed any other wher is vtterly profane wandring vaine Yea like as we saw eueÌ„ now that God by his holy spirit gaue Naaman the Syrian grace to beleeue in God from the experience of his gracious power manifested vppon him in his miraculous cure so doth our Sa Ch from the example of the fig-tree dried by the power of his diuine word instruct his Disciples to gather an argument for the strengthening of their faith to beleeue in euery word of God and principally in his promise touching euerlasting saluation According to that of wise Agur. Pro. 30.5 Euery word of God is pure he is a shield to them that trust in him Question Haue you any other proofe that it is the dutie of the people of God thus to beleeue in him Answere In the 62. Psal we haue not onely the doctrine but also the practise set forth vnto vs by a very notable and liuely example Question Rehearse you the words of this Psalme which are they Answere Yet my soule keepeth silence vnto God Or as we may read it in the Hebrew text thus My soule quietly resteth or reposeth it selfe onely in God saith the holy Prophet for of him commeth my saluation He onely is my strength and my saluation and my defence I shall not much be moued Yea he repeateth the same words againe to shewe his singular affiance placed onely in the Lord. And then hee doth with like earnestnes from the experience of his owne comfort exhort and incourage all other the people of God to doe the like saying Trust in him all ye people powre forth your hearts before him Selah Explication and proofe This Ps is very notable no lesse for the wisdome then for the earnestnes of the holy Prophet to this purpose as was made plaine from the interpretation thereof In the which it was more largely declared then now time will suffer to be repeated that the faithful seruant of God reioiceth in that victorie which through the grace of God he had obtained against his troublesome temptations in that he did bid silence as it were to his soule against all impatient murmurings by a quiet attendance vpon Gods mercy In the same confidence also he triumpheth against his aduersaries Neuertheles because he felt his naturall infirmitie and corruption still present with him he doth together with this holy and triumphant reioycing admonish his soule to continue still in silence to God and in a quiet resting vpon him whithout wearines in waiting And thus this first part of the Psal vnto the 8. v. doth very liuelily represent vnto vs the nature of faith which continually animateth it selfe to a holy strife and resistance against the temptations of the flesh the world and the diuell For the beleeuing man is not to be imagined to be as one altogether at rest and as one rowing at pleasure in a still and calme
last ch 41.4 I the Lorde doe the first worke I am he that doth the last not only a perfect beeing in himselfe the onely eternall and efficient cause of all creatures but also to be the cause of the effecting of all his promises and blessings in the proper times seasons therof as the Lord doth interpret his owne meaning Ex 6.2.3 Moreouer saith the text God spake vnto Moses and said vnto him I am the Lord and I appeared to Abraham Isaak and to Iaacob by the name of Shaddai that is all-mightie or all-sufficient God but by my name Iehouah was I not knowen vnto them That is I promised to Abraham Isaak Iaacob the land of Canaan for an inheritance but I did not performe it vnto them as touching the reall and actuall possession of it as I will now to you their posteritie c as it followeth in that chapter It is asmuch as if the Lord should haue said to the Iewes at the coÌ„ming of Christ in comparison of the former ages that hee neuer shewed himselfe so manifestlie or by his name Iehouah as hee did then in so much as all the promises of God are Yea Amen in Christ In which respect our Sauiour Christ himselfe telleth his disciples that they were blessed aboue all other that were before theÌ„ in so much as they nowe sawe and heard that which the Prophets and Righteous men among them desired to heare and see but could not Wherfore worthiâ—ie might they then and wee our selues now in speciall manner hearken to the exhortation of the 68. Genes 21.33 AbrahaÌ„ called vppon the name of Iehouah the euerliuing God Psal vers 4. Sing vnto God sing praises to his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him Isa ch 26.4 Trust in the Lorde for euer for in the Lord God Be Iah Iehouah there is strength for euermore Read also this name Iâ—h Ps 89.8 A mightie Lorde Chasin Iah and Ps 94. twice verses â— and 12. and Ps 118. fiue times and 135. vers 4. And in composition often times Halleluiah praise yee the Lord. Iah is but as it were a contraction of the name Iehouah It noteth the Eternitie yea the Sempiternitie or perpetuall eternitie of God without beginning without ending He that was is and is to come as this name is interpreted in the new Testament and applyed to Christ our Iehouah the Lorde our righteousnes as wee are after to obserue when wee come to consider of the Deitie of his person Question But what other titles are there which doe more entierly then the rest declare the nature of God Answere Next vnto the name Iehouah which as I haue learned wee doe English by the name Lord therby are to vnderstand his eternall nature beeing as was euen now declared the most vsuall title of the Lord is God the which word as I haue bene also taught is vsed of vs in stead of that which signifieth in the Hebrew language the almightines or omnipotencie of God as though hee should call him the God of all might or power Explication and proofe So is it indeed For the Hebrew word El or Eloah in the plurall number Elohim signifieth the power yea the manifold power and vertue of the Diuine nature yea with some learned interpreters also El Elohim Pâ—alm 50.1 Deut. 32.15 Eloah the distinction of the persons in God vnto whom equallie the almighty power of the diuine nature of God doth belong as we shall further consider afterward by the grace of God Thus then the most vsuall titles belonging to the nature of God are in our language Lord and God as though we should call him as in other words we doe the Eternall Almightie God In regard of which eternitie of God the name of God is oftentimes in the holy scriptures said to be eternall likewise that his mercie endureth for euer that all his promises are sure and stedfast that his faithfulnes shall neuer faile that his throne is for euer that his righteousnes is euerlasting and that ther is no end of his kingdome And in respecte of his omnipotencie He that is mightie hath done for mee great things saith the Virgin Marie and holie is his name Luk 1.49 And the almightie God by the name Shaddai Psal 68.14 and Ps 91.1 and often in the book of Iob ch 5.17 ch 6.4.14 and chap 8.3.5 and chapt 22. fiue times verses 3.17.23.25.26 But of the titles of the iustice mercie gouernment of God we shall haue further occasion to rehearse them among some other sorts of the titles of God LEt vs therefore come to those which shew what manner of one God is named to be in respect of his creatures wherin also are noted the actions or works as likewise the diuine properties and attributes of God Question And first to speake more generallie which are they Answere Creator gouernour and preseruer of all things most high possessor of heauen and earth The Lord God of all flesh and of the Spirits of all fleshe The searcher of the hearts and reynes Iudge of the whole worlde who iudgeth without respect of persones The iudge which maketh lowe and which maketh high Lord of hosts and if ther be any other like to these These are euery where to be found in the holie Scriptures Creator Eccles chap ExplicatioÌ„ proofe 12.1 and Isai ch 42.5 and chap 45.12 ver 18. Acts 17.43 c. Psalm 33.6.7.8.9 Psalm 74.16.17 And Psalm 94.9 Iob. chapt 32.22 c. Gouernour Psal 22. The Lord ruleth among the Nations And Ps 33.10.11 The Lord breaketh the Counsell of the heathen and bringeth to nought c. He that chastiseth the Nations Psal 94.10 and Psalm 47.8 God reigneth ouer the heathen And Psal 66.7 Hee ruleth the world by his power Isai 16.1 The ruler of the worlde Preseruer Iob chapt 7.20 O thou preseruer of men And 1. Timot. 4.10 Wee trust in the liuing God who is the preseruer of all men speciallie of those that beleeue And Psalm 36.6 Hee that preserueth man and beast No man could haue anie power or authoritie to gouerne if God did not giue it him Iohn chap 19.11 and Rom 13.4 Most high God possessor of Heauen and Earth Genes 14.22 and Psalm 104 24. Tremell The Lord God of all flesh Ierem. 32.27 of the Spirits of all flesh Numb 16.22 and chapt 27.16 And Hebr 12.9 Father of Spirits Zech 12.1 The Lorde who hath formed the Spirit of man within him c. And Ezech 18.4 All soules are mine both the soule of the Father and also the soule of the sonne are mine Searcher of hearts and trier of the reines 1. Sam. 16.7 The Lord beholdeth the heart And 1. Kings 8.39 The Lorde onely knoweth the hearts of all the children of men And Prou 16.2 The Lorde pondereth the Spirits Psalm 7.9 The righteous God trieth the
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
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
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
are not seene as we read in the beginning of â—he 11. chap. to the Hebrewes Question What ground therefore may we haue for the clearing of this doubt Answer In the 3. verse of the same 11. chap thus we read Through faith saith the holy Apostle we vnderstand that the world was ordained by the word of God so that the things which we see were not made of things which did appeare ExplicatioÌ„ and proofe This Testimonie indeede sheweth plainely that this visible worke of Gods creation is a matter of faith But how Not in that it is visiblie and sensibly euery way sâ—ene felt and discerned of vs but in respect of the originall of it in that first of all it was by the almightie power of God made of meere nothing For that is the meaning of the Apostle in that hee saith it was not made of things which did appeare So that euen that which was nothing before was made something contrary to the rule of mans philosophicall principle from the which they doe stifly though falsely contend that nothing can be made of nothing It is faith therefore that must teach vs this principle which is so contrary to carnall reason And the rather when wee see so goodly and magnificent a worke to be so aptly composed and made as the word Kâ—tertisthai englished ordained doth signifie Whereas being nothing at the first it was also at the beginning onely a rude heape vtterly voide of all the present furniture and beautie according to the beginning of Gen chap 1. v. 2. So that then hereby we may perceiue that the office of faith is twofold as it were For it looketh both retrorsum and antrorsum that is backward and forward as one may say Backward to those things which beeing now had neuer any beeing before vntill God by his almightie power gaue a beeing vnto them And forward to such things as though they are not yet be neuertheles by vertue of the word and promise of God as surely expected as if they were already performed namely that these heauens and this earth being through our sinnes made subiect to vanitie and shall certainely be dissolued shall bee renewed yea in â—ffect made new againe and that in a more glorious and excellent manner and the same also as certainly as they were at the first made and disposed in such manner as we see them now to be It looketh also forward to the expectation of the resurrection of our bodies after this life at the last day and after the glorifying of them then c. as certainely as wee knowe that wee are nowe mortall creatures and haue the feeling of our present miseries c. So that faith being of a spirituall nature a very diuine gift of God to man it resteth it selfe and as it were hideth it selfe onely in the eternall and almightie God Who as he was before the beginning of all creatures so shall he and so will hee continue for euer the same and giue all true beleeuers a most happie and euerlasting estate and condition after that this world and all thinges touching their present vaine and transitorie estate shall come to an end But thus we are as it were vpon the winges of faith caried very farre Let vs returne to the doctrine of creation hauing alreadie seene that howsoeuer the world now made is a matter of sence and not of faith yet in respect of the creation and making of it it is a singular point of beliefe Question FIrst therefore what ground haue you that God the Father hath by his almightie power created the heauens and the earth and all creatures that haue any beeing at all in the same Answere It is euery where testified in the holy Scriptures but first of all and most fully and plainely in the two first chapters of Genesis which is the first booke of the Prophet Moses Explication and proofe It is so indeede For as touching the often witnessing of Gods creation of all things we may remembeâ— that diuers testimonies of the holy Scriptures haue beene mentioned alreadie And wee may euerie where finde more As namely Isai 40.26 The Lord hath created all things hee bringeth out their Armies by number and calleth them all by names By the greatnes of his power and mighty strength nothing falleth And verse 28. The euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding And againe chap 42.5 He hath created the heauens and spreâ—d them abroade hee hath stretched forth the earth and the buds thereof hee giueth breath to the people vpon it and spirit to them that dwell therein And yet againe chap. 45.11.12 Thus saith the Lord the hâ—ly one of Israel and his maker c. I whose hands haue spread out the heauens I haue euen commanded all their Armies And Psalme 89.11.12 The heauens are thine and the earth also is thine thou hast laide the foundation of the worlde and all that therein is Thou hast created the North and the South c. And Psal 148.5 Hee commanded and they were created Likewise Psalm 33.6 though expressed by another Hebrue word then is vsed in the former places By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth And Psalme 121.2 and 124.8 And Psalme 136.5.6.7.8.9 Which by his wisedome made the heauens for his mercie endureth for euer Which stretched out the earth vpon the waters c. And Psalme 146.6 Which made heauen and earth the Sea and all that in them is Reade also Exodus 20. in the fourth Commandement And Isa 44.24 I am thy Lord that made all thinges who spread out the heauens alone and stretched out the earth by my selfe Likewise Ier. 10.12 Hee hath made the earth by his power and established the world by his wisedome and hath stretched out the heauens by his discretion And chap. 32 verse 1â— Ah Lord GOD saith the holy Prophet in his prayer to GOD Behold thou hast made the heauen and the earth by thy great power and by thy stretched out arme and there is nothing hard vnto thee c. Reade also Acts 4 24. in the prayer of the holy Apostles O Lord say they with one accord thou art the God which hast made the heauen and the earth the Sea and all things that are in them c. And chap. 17 24. The Apostle Paul describing the true God to the ignorant and Idolatrous Athenians Whom yee ignorantly worship saith he him shâ—w I vnto your God that made the world and all things that are therein seeing that he is Lord of heauen and of earth he dwelleth not in Temples made with handes c. And if we wold read yet a more large discourse concerning the works of Gods most mightie and wise creation more immediately as it were from the Lords owne mouth wee may haue our recourse to the 38. and 39. chap of the booke
creatures as well as ouer the heauens themselues and as ouer the earth and the waters as we sawe before And in this respect doth the Lord by his holy Prophet animate and imbolden his people against all superstitious feare of the signes of heauen after the manner of the heathen Ierem chap 10 1.2 This therefore shall suffice for this present to proue the gouernment and prouidence of God concerning the works of his creation in the fourth daye THe workes of the fifte daies Creation are nowe to be considered Question By what proofes may we be confirmed to beleeue that God by his most holie prouidence ruleth and gouerneth ouer them to wit ouer the fishes of the Sea and ouer the fowles of heauen Answere Touching the fishes of the Sea wee haue an euident instance or example to shewe the prouident hand of God in that hee prepared the great Whale-fishe to receiue the Prophet Ionah at the same instant when he was throwne out of the shippe into the Sea and in that according to the time appointed of God the same fishe cast vp Ionah vppon the drie lande againe Ionah chapter 1.17 and chapt 2.10 Likewise wee haue other notable instances namelie in that when our Sauiour Christ was to pay tribute mony a fish came to Peters angle that had a piece of twentie pence in the mouth of it for the discharge of the tribute according as our Sauiour Christ tolde Peter that it should so come to passe Matth 17.27 And againe in that at another time at the commandement and direction of our Saui Christ his disciples had forthwith an extraordinarie draught of fishes after they had wearied themselues with fishing and could take no fishe all the night before Luke Chapter 5. verse 4. c. And againe Iohn 21.3.4.5.6 ExplicatioÌ„ and proofe These indeede are very euident instances concerning the fishes of the Seas For these things came not thus to passe according to a bare foreknowledge that such a fish or such and such a companie or skole of fishes should at that time be in such or such places But our Sauiour Christ knewe that God had by his Diuine prouidence appointed that these fishes must for such purposes come to those very places there to attend the pleasure of God to do his will in the appointed times seasons therof euen at his souereigne coÌ„mandement But you haue not yet shewed any grounde for the proofe of Gods prouidence and gouernment ouer the Foules of the aier which were a parte of the fifte dayes creation Question What further proofe haue you therfore for this pointe Answere In the 9. verse of the 147. Psalme the holie Psalmist saieth thus Our God giueth foode to the yong rauens that crie The same doth the Lord himselfe affirme also in the booke of Iob chap 39 verse 3. Who saith God prepareth for the rauens his meat when his birds crye vnto God wandering for lacke of meat As though he should say It is I the Lord onlie that by my prouidence doe make prouision for them And 1. Kings 17.45.6 Wee read it testified that God vsed the rauens for his instruments to feede Elijah his Prophet And Matth chapt 6.26 Our Sauiour Christ affirmeth that it is our heauenly Father that feedeth the foules of heauen And againe chapter 10. 29. A sparrowe saith hee falleth not to the grounde without your heauenly Father ExplicatioÌ„ and proofe That is to say it doth not miscarie or come to the death of it by falling into the net of the fowler neither is killed by him that shoteth with the stone-bow or is taken of the rauenous fowle or any other waye but euen as it pleaseth God by his diuine prouidence to dispose therof For such is the signification of the phrase to fall to the earth according to that 2. King ch 10. vers 10. Ther shall fall vnto the earth nothing of the word which the Lord at any time speaketh Moreouer Iob chapt 39.20 God is said to watch ouer the egges of the Estrich so that they are hatched in due time though this fowle laying them in the sande be negligent in looking to the hatching of them And in the same chapter God denying vnto man the gouernment of other wilde fowles he doth iustly challenge it as proper to himselfe and giueth the instance in the wild hawke the Eagle which without the help of man prouide for themselues but not without the gift of God who maketh them as the Scriptures speake Lord of the wing and directeth them also whether they shall flie to finde their foode These shall suffice to shewe the prouidence of God ouer the workes of the fifte daye Let vs nowe goe forward to the workes of the sixt day And first of all concerning the cattell which are more tame euen such as God created and made by nature more gentle and seruiceable for the speciall and common vse of man such as are the horse the oxe and the asse c. Question What proofe of holie Scripture haue you to confirme you to beleeue that God hath a prouident care and gouernment ouer them Answere In the 104. Psal verse 14. The Lorde our God saith the Prophet causeth grasse to growe for the cattell And Psalme 147.9 Hee giueth to beastes their foode And Psal 36.6 The Lord preserueth both man and beast Explication and proofe These are plaine testimonies And it may yet further appeare by that commandement which God giueth to man that hee deale well with his oxe which treadeth out that is which by treading thresheth out his corne c. And in that hee putteth into the heart of euery man that hath regarde of iust and equall dealing to regard the life of his beast Prouer chapt 12.10 and Deuteron 25.4 Furthermore that the prouidence of God ruleth such brute beasts we haue a verie speciall instance 1. Sam chapt 6. verse 12. where wee reade that the milch kine new taken away from their sucking calues and neuer acquainted to the yoake yet by the appointement of God they doe of their willing accord drâ—w the Ark of the Lord out of the countrie of the Philistimes home to the Israelites to whom it did by right belong and not vnto them But leauing these let vs come to the wilde beasts Question What proofe haue you to shew the prouident gouernment of the Lord God ouer them Answere In the â—1 verse of the 104. Psalme before alledged The Lions saith the Psalmist roare after their praye and seeke their meat at God Explication and proofe The same is likewise giuen to vnderstand in the two first verses of the 39 book of Iob Wilt thou hunt the pray for the Lion saith the spirit of God â—r fill the appetite of the Lions wheâ—pes when they couch in their places and remaine in the couert to lye in waite As though the Lord should say this were too hard dangerous a prouince as we may say for man to vndertake And againe
not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The grouÌ„d and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people ExplicatioÌ„ proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. â—8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their
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 our Lord Iesus Christ according as the Apostle Paul euen in the place now alledged sheweth in that so soone as he had made mention of the victory by and by as it were pointing to the Author and atchieuer therereof The grace of our Lord Iesus Christ be with you saith the Apostle to the Romans As though he should tell them in plaine words that it is by his grace alone that they and all Christians obtaine victorie against the diuell Question NOw therefore hauing seene as it were the foundation of all the promises of God let vs proceede to the rest Among the which in the first place what promise haue you that God in his fatherly prouidēce will after this life ended receiue vs and all his children truly beleeuing in him into his inuisible and glorious heauens our soules first and afterwards our bodies at the last day in the generall resurrection Answere The couenant of God wherein he promiseth to be our God it is an assurance of either of these blessings vnto vs and to all true beleeuers according to that comfortable interpretation and testimonie which our Sauiour Christ giueth hereof against the heresie of the Sadduces who denied the resurrection in that hee answered them as we read Mat. 22. verses 29 30 31 32. Ye erre saith he not knowing the Scriptures nor the power of God For in the resurrection they neither marrie wiues neither are wiues bestowed in marriage but they are as the Angells of God in heauen And concerning the resurrection of the dead he saith further haue ye not read what is spoken to you of God saying I am the God of Abraham and the God of Isaak and the God of Iaakob God is not the God of the dead but of the liuing And 1. Thess chap. 4.17 The Apostle Paul testifieth that we shall be caught vp in the cloudes to meete the Lord in the ayre and that so we shall bee for euer with the Lord. Explicatiō and proofe Yea and to this end also it is further assured vnto vs by the Apostle Iohn Reuel 20.13 That the Sea shall then giue vp her dead that is to say all the bodies of men that haue beene drowned and consumed therein Yea that death shall deliuer vp the seruants of God with what manner of death soeuer they haue beene bereaued of this life and howsoeuer their bodies haue beene destroyed by their murtherers and persecutors whether with fier or by wilde beasts to whom they haue beene cast to be deuoured or any other way for the testimonie of the truth and Gospell of our Sauiour Christ Whereof also our Sauiour himselfe doth further assure vs in that he promiseth That the holy Angells shall gather together the bodies of his elect from the foure windes and from the one end of heauen to the other Mat. 24.31 And touching the soules of the faithfull that they are receiued into heauen so soone as they leaue their bodies and depart this naturall and transitorie life we may perceiue by the gratious promise of our Sauiour Christ to that thiefe vnto whom God gaue the grace euen vpon the Crosse to beleeue in Christ and to repent of his sinnes For thus saith our Sauiour vnto him This day shalt thou be with me in Paradise Now there is no doubt that he will be lesse gratious to these that shall be carefull to yeelde a more speedie and a longer continued faithfull seruice vnto him Likewise in so much as the same our Sauiour sheweth that the Angells of God carried the soule of Lazarus into Abrahams bosome that is into the place of the heauenly rest and happinesse of the faithfull and elect children of God he giueth therewithall to vnderstand what the state and condition is of the soules of all the rest so soone as they depart out of this life Finally to put all out of question the spirit of Christ testifieth generally of all that die in the Lord That they are euen thenceforth for euer blessed in that they rest from their labours and in that their workes follow them Reuel 14. verse 13. But of this more afterward in the Article of the resurrection of the body Question IN the meane while that we may goe on forward What promise haue you concerning the holy Angells that God in his fatherly prouidence and gouernment will vse them for instruments of his mercy toward vs and euery one of his children while we liue herein this world Answere In the 91. Psalm verses 11 12. it is written God will giue his Angells charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands lest thou shouldest hurt thy foote against astone Explicatiō and proofe This is a very gratious promise of God To the which end marke I pray you how the tendernesse of the loue and care of the holy Angells ouer vs is expressed as a fruit of the most gratious good will of God himselfe They would not willingly haue vs take the least hurt in the world while wee walke faithfully in the waies and commandements of God For this doth the holy Ghost giue to vnderstand in that it is said that they would not willingly suffer vs to stumble at a stone And Matth. 18.10 the like is affirmed by our Sauiour Christ saying See that yee despise not one of these little ones for I say vnto you that in heauen their Angels do alwaies behold the face of my father which is in heauen But why then may some say doe the children of God sometimes not onely stumble but fall downe right and take great hurt The answer is easie and readie at hand because none of vs doe walke so vprightly and entirely with our God as we ought to doe For verily if we did not faile our selues God would neuer faile vs neither would or should his holy Angells faile vs at any time The experience and proofe of this most readie willingnes of the holy Angells is plentifully confirmed by many testimonies of the holy Scriptures as we shall haue further occasion to note by some particulars when we come to the comforts Touching the wicked Angells otherwise called diuells wee haue seene alreadie how God hath promised that he will strengthen vs to preuaile against them in that he will giue vs power to breake the Serpents head so that we will stand heere no longer about them Neuerthelesse in so much as the diuell hath now more dangerous and greater plentie of euill instruments both to deceiue by and also by the same to execute more cruell violence then the Serpent which he vsed at the beginning could or now can doe howsoeuer the kind of them be multiplied euery where that is to say seeing insteed of one Eue he hath thousands both subtile wicked women and men also all of our owne sexe and kinde most apt mightie to deceiue and hurt by let vs consider in this behalfe what promise we haue that our good God in his fatherly prouidence
that God hath not seldome times preserued vs euen from the imminent danger of death it selfe The which if we would duly weigh and ponder with thankfull and dutifull hearts nothing could more confirme vs that there is a diuine prouidence If we were but once or seldome deliuered we might peraduenture imagine that it came by chance but when the experience is very often yea an vsuall thing with God to preserue vs from daily perills this doth clearely argue that God of his infinite mercie keepeth a vigilant watch ouer vs. And concerning other we may easily obserue the like to the stirring vp of our hearts to be continually thankefull to God and to gather still more and more comfort to our owne soules thereby We may easily call to minde that God preserued such a mans house most mercifully and strangly from burning by diuerting of the winde from it on a sodaine or some other way such a mans body from being crushed to peeces by a cart c. such an other that the house did not fall downe vpon his heade it falling downe presently after hee came out of it such a man from the infection of the plague though at vnwares he had eate and drunke and companied with the infected c. such an other from the hands of murthering thieues c. this maÌ„s child from scalding or burning or from being troden vnder the horse feete c. But who can reckon vp all the waies whereby God doth daily and euerie where infinitely manifest the tender effects of his fatherly prouidence Fiftly our reprouing of our owne discomfort as was answered in the fift place and on the contrary our owne incouraging of our selues from those so many good grounds as God hath giuen vs for our incouragement these will through the blessing of God reuiue cheare vp yea confirme and augment our comfort in the faith of Gods fatherly prouidence We haue herein the notable example of the Prophet Dauid 1. Sam 30.6 He comforteth himselfe in the Lord his God Likewise Ps 42. Ps 43. O my soule why art thou so disquieted within me Trust in God c. But most notably Ps 77.6.7 c. I called to remembraÌ„ce my song in the night I coÌ„muned with my own heart and my spirit searched diligently Wil the Lord abseÌ„t himself for euer doth his promise faile for euermore Hath God forgotten to be mercifull hath he shut vp his tender mercy in displeasure Selah Thus the Prophet reasoneth against his present discomfort and concludeth that it was onely from his own infirmitie and from no failing of mercy in the Lord that his soule refused comfort c. But among all other incouragements those which the Lord himselfe doth more immediately hearten vs with they ought most effectually weigh with vs to our most singular comfort and for the same cause we are most diligently to attend vnto them Such as are those which we read Deut 31 6 7 8 9. Iosh ch 1.6.7 8 9. coÌ„pared with Heb 13.5 6 where the Apostle applieth that incouragement which God gaue more particularly to Moses and Ioshua to the speciall comfort of euery faithfull Christian For euen for their sakes also the Lord hath said as the Apostle testifieth I will not leaue thee nor forsake thee c. Read also like vnto this the gracious incouragement of our Sauiour Christ Mat 6.25 c. concerning Gods fatherly prouidence in respect of outward things And for comfort in regard of spirituall blessings to be reached forth by the same gracious and prouident hand of his euen by his holy spirit read Iohn chap 16.6.7 c. The greatnes of this comfort of Gods fatherly incouragement may be some thing familiarly discerned of vs from the similitude of a louing natural father whose speech must needes be comfortable to his dutifull child when he shall bid him be carefull for nothing but to follow his booke insomuch as he is minded to bring him vp in learning and therefore promiseth him to prouide for him all things that are meete so as he shall not neede to take any care for them Neuertheles this comfort of the naturall child is infinitely inferiour to that comfort which the child of God may take from the incouragement of his heauenly Father To the which end I pray you let vs marke the infinite wisedome and sufficieÌ„cie of the prouideÌ„ce of God to be aboue all that man can possibly performe For if he denieth vs one benefit because he seeth it not meet for vs he wil make a supply some other way if not by outward helpes yet by spirituall grace if not at the very instant yet within a while after yet euen in the best season that may be if not in this place yet some other where if not by the fauour succour of this man yet by the helpe of another if not by a mans acquaintance yet by some meere stranger if not by a friend yet sometimes by a very enemie according to the holy Prouerb ch 16.7 which was alledged not long before No doubt God will make an issue for his children so farre as he shall see it to be best for them aboue that the wisest man in the world can conceiue according to that most ancient holy Prou In the mount will the Lord prouide Gen 22. v. 8. compared with v. 14. For though Abraham knew of no other sacrifice which he should offer vp but onely his sonne Isaak yet the Lord had an other sacrifice in store which should be brought to Abrahams hand instead of his sonne Whereupon the former holy Prou arose and grewe into common vse in the church of God to the coÌ„forting of such as shuld be exercised with great difficulties straits aboue that they theÌ„selues could see how they might escape We haue likewise a notable example in the deliuerance of Dauid out of the hand of King Saul as we read 1. Sâ—m 23. v. 26. 27. 28. Saul and his souldiers were on the one side of the mountaine Dauid on the other hasting himself all that he could away from him but Saul and his company had compassed Dauid round about so as it was very likely that he must needes take him How therefore should poore Dauid now escape Behold the excellent prouidence of God There came a messenger to King Saul euen at that very instant as the text reporteth saying Hast thee and come for the Philistims haue inuaded the land So by this occasion Saul was hindered from his pursuit after Dauid and went against the Philistims to performe a more necessarie and coÌ„mendable seruice Wherevpon that place tooke the name Selahammalekoth that is a place of this happie parting of the armies of Saul Dauid Yea and if we consider froÌ„ time to time the whole history of Dauid we shall see the manifold reskues of Gods prouidence laid plainely before our eies to our singular instruction coÌ„fort This gracious prouidence of God is to be vnderstood of vs as not
altogether prophane and abuse the blessed and glorious word and Gospell of God and our Sauiour Christ it is most iust that God should take seuere vengeance vpon them by giuing them ouer to strong delusion that they should beleeue lies c according to the holy menace of the Apostle Paul 2. Thessalon 2.10.11.12 For seeing it cannot be denyed but that it was iust with God seuerelie to punish the heathen for their smothering of the dimme light of naturall vnderstanding which was remaining in them as we read Rom 1. verse 18 c. Much more must it be acknowledged to be most agreeable to the most pure iustice of God to double his wrath against those that despise the perfit light of his Gospell and doe rebell against his most holie Spirit which shineth forth most gratiouslie and admirablie toward them in the same Nowe therefore for the conclusion of all obiections against the Fatherlie prouidence of our good God let vs come to the last question which is this Howe it should come to passe that the Lord of his infinit mercie granting his children the meanes of their saluation and most vigilantlie watching ouer their saluation yet some of the most deare and best beloued of them should be so left to themselues that they should at anie time fall into some greeuous sinne or other as king Dauid and king Salomon did Peter also and manie more when as God could by the gratious power of his Spirit haue preserued them from such grieuous falls Question Howe therefore may this be perceiued to accord with his Fatherlie prouidence and gouernment Answere The Lord doth hereby iustlie and yet also in exceeding great mercie chastice some former fâ—â—e either of negligence or it may be of some degree of presumption to make the humane corruption and infirmitie of all men without exception euery way more fullie knowne for the common instruction and admonition of all And also to this gratious ende among the rest that the reioycing of the children of God may neither rest in themselues nor vpon any other creature but onely in and vpon the Lorde himselfe who alone is the onely constant and neuer-failing direction strength and saluation of his people Moreouer euen in this wonderfull is the Fatherlie goodnes of God who neuer suffereth any of his children finally to perish in their falls but he raiseth them vp againe by repentance and reneweth the ioy of their saluation vnto them Wee are to wonder at it in deede and with admiration to blesse and praise his most holie gratious and blessed name for euer and euer Amen The whole answere is euident from the examples euen now alledged To the which purpose also let vs hearken to the Prophet Ieremiah chap 9. 23. 24. Let not the wise man glorie in his wisedome c. But let him that glorieth glorie in this that hee knoweth me saith the Lord for I am the Lord which doe shewe mercie iudgement and righteousnes in the earth for in these things I doe delight saith the Lord. Likewise the Apostle Paul 2. Cor 1.30.31 Let him that reioyceth reioyce in the Lord. Thus therefore for the conclusion of this discourse let vs resolue our selues vppon the vndoubted acknowledgement of the Fatherlie Prouidence of our most gratious and mercifull God against all the cauils that may by anie bee obiected against it For by the groundes of the Answeres alreadie alledged wee may with like facilitie answere euerie other whatsoeuer they may bee But what though wee should not be able throughlie to discerne the reason of some of Gods diuine proceedings and iudgements towardes any other of his childâ—en or toward our owne selues Should it be a sufficient reason for vs to call into question the Prouidence of God God forbid Excellentlie well saith M. Caluine that it is one of the chiefe exercise of our faith to be humbled vnder the mightie hand of God and with silence to rest quietlie in his iudgements Sciamus inquit vnum esse expraecipuis exercitijs fidei nostrae humiliari sub forti Dei manu cum silentio acquiescere eius indicijs In Psalm 39. vers 1â— Alas we poore wretches through our negligence doe not know many of those things which we both might and ought to know How then may wee presume or once imagine that we may attaine to knowe the reason of euerie secret worke and iudgement of God The mercie of the Lorde saith the holie Prophet reacheth to the heauens and his faithfulnesse to the cloudes His righteousnes is like the mightie or huge mountaines his iudgements are like the great deepe Psâ— â—6 vers 5.6 Read also Iob ch 33. ve s 1â— 1â—.14 Behold saith Elihu to Iob in this thou hast not done right I will answere thee that God is greâ—ter then man Why doest thou striue against him for he doth not giue account of all his matters For God speaketh once or twice and one seeth it not c. to wit vntill hee open the eares of men euen by their corrections which hee had sealed as it followeth in the 16. verse And againe chaptâ—â— 36. 22. c. Beholde God exalteth by his power What teacher is like vnto him Who hath appointed to him his way Or who can sayâ— Thou hast done wickedly Remember that thou magnifie his worke which men beholde All men see it and behold it a farre off Beholde God is excellent aboue that wee can knowe c. It is meete therefore that euery one of vs doe reuerence and with holie admiration glorifie and adore that in the Diuine counselles and workes of the Lord God whereof wee in our shallow conceits can apprehend no reason that may satisfie our curious and carnall mindes to our liking It ought aboundantlie to suffice all that bee godlie and dutifullie minded toward God that it hath pleased him to reueale vnto vs in his holie Scriptures so much as it is meete for vs for to desire to knowe And the rather also for that hee doth therwithall vouchsafe accordinglie to giue vs good experience if wee will open our eyes to see it that hee guideâ—â— and disposeth of all things both mercies and iudgements as they doe most ex â—â—isitelie serue in the ende to the manifolde profite and comfort of all his elect children and people VNto these manifold profites and comfortes therefore let vs nowe henceforth settle our mindes and call them altogether away from such hautie speculations as be too high and vnseemely for vs to climbe vnto For this is the second of those two latter pointes mentioned among the obseruations set down before the which as you answered doe serue to the more full opening of the comforts which are furthermore to be found in the faith of Gods Fatherlie prouidence And that to verie good purpose For if we can finde out this that all iudgements of God vpon the wicked and likewise that all his afflictions most sharp chasticements vpon his own children doe tende to their singular profite and
argumeÌ„t that God hath adopted vs and taken vs to be his children You haue forgotten saith he the consolation or as we may read it exhortation yet so as wee must still vnderstand it to be a most sweete and comfortable exhortation of the Spirit of God which speaketh vnto you as vnto children My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him For whom the Lord loueth hee chasteneth and hee scourgeth euery Sonne whom hee receiueth If yee indure chastening God offereth himselfe vnto you as vnto Sonnes c. Let vs I pray you diligently reade and for ever remember this and the rest of the same Scripture as it followeth in the text and so through the blessing of God wee shall at euery neede finde it to bee a singular comfort vnto vs. Yea not onely in such afflictions as wee endure for godlinesse sake but also euen in such as God at any time layeth vpon vs more directly for our sins prouided that by them we shall learne amendment of life and be sorie that wee have offended God our most mercifull Father thereby For then as the Apostle 1. Cor 11.32 certifieth vs God correcteth vs in the world to the end we should not be condemned with the world And this may iustly be no small comfort vnto vs. For the fourth branch read 1. Pet 4.12 13 14 15 16. where the Apostle Peter teacheth as much as is contained therein yea notwithstanding the afflictions be at the sharpest though the fier thereof doe burne most hotly vpon vs. Dearely beloued thinke it not strange saith hee touching the fierie triall c. But reioyce in so much as yee are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce If yee be railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you c. Fiftly touching the readie ministerie of the holy Angels to comfort the children of God euen then especially when they are in greatest distresse we may considâ—r it first from their seruice offered to our Sauiour Christ in his first speciall temptations Matth 4.11 And againe in his last speciall temptation Luk 22. â—â— And then wee may see it generally concerning all that bee in Christ Psalm 34 7. The Angel of the Lord pitcheth round about them that feare him and hee deliuereth them Reade also Psalm 91.11 Matth 18.10 and Heb 1.14 This might easily bee exemplified by many particulars But because this point hath beene handeled more at large before we hast vnto that which remaineth Now therefore touching the 6. branch read 1. Cor 10 13. There hath no temptation taken you but such as appertaine to man And 1. Pet. 5.9 Resist ye the Diuel steadfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world And Reuel ch 1.9 I Iohn saith the holy Apostle of himselfe euen your brother and companion in tribulation and in the kingdome and patience of Iesus Christ In which respect the Apo Paul saith also I reioice in my sufferings for you and fulfil the rest of the afflictions of Christ in my flesh for his bodies sake which it the Church whereof I am a minister c. For verily there is great vse of such afflictions of the seruants of God both for incouragement and confirmation of faith and also for mutuall comfort according to that of the same Apofile 2. Cor 1.3 c. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that wee may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is steadfast concerning you in somuch as wee knowe that as ye are partakers of the sufferings so shall ye be also of the consolation This place as we see is as a ful Commentarie concerning this point of the comfortable communion of the children of God in their afflictions Wherevnto also that place is answerable which we read Heb 10.32.33 34.35 This communion is so necessarie that none can withdrawe themselues from it yet be true Christians Nay it caÌ„not be so done without danger of perdition according to that which we read verses 38 39. of that 10. chap to the Heb To the which purpose consider the speech of Mordecai to Queene Ester ch 4.13.14 And the threatening of God Amos ch 6. verses 6 7 8. And that saying of our Sauiour Christ Mat 10 33. wherein he professeth that he will bee ashamed of such as be ashamed to professe his name for feare of persecution c. Wherefore let the example of Moses be alwaies our blessed imitation in that he made choise rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Esteeming the rebuke of Christ to be greater richer then the treasures of Egipt and in that respect when he came to age refused to be called the Sonne of Pharaohs daughter And finally let this comfort animate vs against that conceit which euery one is apt to discourage himselfe withall in the time of his affliction as if none were euer so afflicted as we be For it is not so we haue our companions whatsoeuer our affliction or triall is or possibly can be Let vs therefore in all our temptations quiet and comfort our hearts in the Lord and reioyce that wee haue our portion in Christ with the rest of his seruants in euery affliction wherein we suffer as Christians as the Apostle Peter speaketh 1. Epistle 4.16 Moreouer as it followeth in the seuenth branch of the answere it is not an idle or vaine comfort that the holy afflictions of the children of God doe by his fatherly prouidence priuiledge them from worldly and profane cares and troubles according to that similitude which the Apostle Paul vseth 2. Tim chap 2. verses 3.4 Thou therefore saith he to Timotheus suffer affliction as a good souldiar of Iesus Christ No man that warreth entangleth himselfe with the affaires of this life because hee would please him that hath chosen him to be a souldiar Much more therefore as the Apostle giueth thereby to vnderstand doth the true seruant and child of God free his minde from all other cares Yea hee hath it freed through the grace and mercy of God to the ende hee may attend his seruice with comfort and with good courage followe the fight of his spirituall warrefare It is reported that some of the Martyres had their bodily health more comfortably through
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
Deitie of our Sauiour Christ by reason that the attributes proper to the Godhead are equally ascribed to him as well as to God the Father In the next place we are likewise to inquire how the same may be warranted by s ch proofe as ascribe the workes proper to the Deitie vnâ—o him as being his workemanship Question Haue you any proofe for this Answere Yea both for the workes of creation and also of prouidence and gouernment In eyther of them as I haue beene taught the holie Scriptures are verie plentifull ExplicatioÌ„ proofe They are so indeede Let vs therefore call some of those proofes to minde for the confirming of our faith in this so excellent a point Question And first concerning the works of Creation What proofe haue you that these are ascribed to our Sauiour Christ in that he both is and was before all beginnings verie true eternall and almightie the most wise righteous and holy God Answere Prouerbs 8 271 and so forth When God prepared the heauens saith he I was there when he set the compasse vpon the deepe When hee established the crowdes aboue when he confirmed the fountaines of the deepe When he gaue his decree to the Seâ— that the waters should not passe his commandement when he appointed the foundations of the earth Then was I with him as a nourisher and I was daily his delight reioycing alway before him ExplicatioÌ„ proofe Vnto this place of the holy Prouerbs out of the old Testament agree many other both of the new and also of the old Namely Psalm 102 25. as wee reade those words to be applied Heb. 1. verse 10. Likewise Psal 104. verse 4 c. as they are interpreted Heb. 1.7 And in the same chap. verse 2. God hath made the worldes by his Sonne Moreouer Iohn chap. 1. verse 3. All things were made by him and without him was made nothing that was made And verse 10. The world was made by him Likewise 1. Cor. 8.6 There is but one God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things we by him And Ephes 3.9 God hath created all things by Iesus Christ And Coloss 1.16 By him were all things created which are in heauen and which are in earth thinges visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Thus wee see that our Sauiour is intituled to the workes of Creation whereby also his almightie power is manifestly argued as was touched before Now likewise for a further declaration of his infinite wisedome let vs inquire whether we haue like warrant that the diuine gouernment of the creatures doth likewise belong vnto him And first more generally * Question What proofe haue you for it “ Answere Hitherto saith our Sauiour himselfe my Father workeh and I worke Iohn 5.17 And verse 19. Whatsoeuer things the Father doth the same things doth the Sonne also ExplicatioÌ„ proofe Of this sort of proofes are these that follow Prou. 8.31 I take my solace saith the Sonne of God the wisedome of the Father in the compasse of his earth And Colos 1.17 In him all things doe consist And Heb. 1.3 Hee beareth vp all things by his mightie word Thus much for the gouernment of our Sauiour generally Now let vs come to the particulars And first concerning the holy Angells What proofe haue you that our Sauiour Christ the Sonne of God our Lord Question hath the gouernment of them Answere The place before alledged Heb. 1.7 doeth plainely proue it to be so For of the Angells he saith that is God saith by his holy prophet Psal 104.4 Hee maketh the Spirites his messengers and his ministers a flame of fire That is God the Sonne together with the Father hath created the Angells and giuen them a kinde of commodious kinde of nature ExplicatioÌ„ proofe subtile and piercing quicke and mightie most like of all creatures to the nature of the windes and flaming fire and accordingly vseth them as his ministers to diuerse great and worthy seruices According to this right which our Sauiour hath to command them it is said further Psalm 67.7 and so it is repeated againe Heb. 1. verse 6. Let all the Angells of God worship him And in the last verse of this chapter Are they not all ministering Spirites saith the holy Apostle sent forth to wit by the Sonne of God for their sakes which shall be heires of saluation As though the Apostle should say It is out of doubt both that they are such and also that our Sauiour vseth them in that their holie seruice Yea not onely doth he gouerne the holy Angells which are willing to obey him but he also ruleth yea ouer-ruleth the wicked Angells we meane the Diuell and all vncleane Spirits According to that which we reade Zech. 3.1 2. The Lord said to Satan that is the Sonne of God said The Lord he meaneth God the Father reprooue thee O Sathan euen the Lord that hath chosen Ierusalem reproue thee c. Read aâ—so Matth. 8.29 â—0 31. Mark 1.27 and Luk. 4.41 Likewise he ruleth yea ouer-ruleth all wicked men restraining the extreamitie of their wickednes at his pleasure and iudgeth their rebellions in due season According to that Iohn 5.22 The Father hath committed all iudgement to the Sonne And for the execution of this iudgement in time to come see the prophesie of it Psalm 2.9 And Psal 110.1 2. and verses 5 6 7. And Isai chap. 11.4 â—nd chap 4â— 3 He shall bring forth iudgement in truth Or vnto victorie as Mat. 12.20 Thus also hath he gouerned in former times according to that we read in the holy storie Exod. 23.21 Read also 1. Cor. 10.9 Let vs not tempt Christ as some of them also tempted him and were destroyed of Serpents The continuance of the same his gouernment to this day is to be seene in his restraining and punishing of the wicked It shall be most fully accomplished at the end of the world Act. chap. 10. verse 4â— and chap. 17. verse 31. And Reuel â— 18 I haue the keyes of hell and of death But let vs come to his gratious gouernment ouer his Church to the benefit of all such as doe submitte themselues vnder the same †Question What proofes haue you for this * Answere The proofes are manie and diuerse according to the manifolde and sondrie benefites of his most gracious and Diuine gouernment Tâ—ey are so indeed For as he doth together with the Father and the holie Ghost call gather together and sanctifie his church institute a holie ministerie deliuer a diuine Doctrine worke mightie and miraculous workes ordaine Sacraments send forth ministers of the Gospell giue spirituall gifts and graces make them effectuall to inlighten to regenerate to guide to comfort and to strengthen and as he doth reueale things to come heare
Hebrew language into Greek Christ What it is in ours we shall seâ— a none This title also is verie frequentlie and often ioyned with Iesus and with the fourth title Lord. As Luk 2.11 A Sauiour which is Christ the Lord. And Act 2.36 Let all the house of Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And euery where in the Epistles of the holie Apostles Sometime with Iesus alone as in the two former epistles of Iohn And sometime singled alone by it selfe as 2. Cor ch 5. And 1. epi of Peter diuerse times But in his 2. epist conioined after this sorte Our Sauiour Iesus Christ. And our Lord Iesus Christ. Question Nowe in the third place what ground of holie Scripture can you alledge for the third title Sonne of God Answere Wee haue two sortes of Testimonies The one of such as doe intitle him to be the Sonne of God without any further addition though in a singular manner so as no other beside him is the Sonne of God The other sorte is of such as doe call him more fullie and expreslie the onely begotten Sonne of the Father and his owne Sonne and his Sonne singularlie beloued ExplicatioÌ„ proofe There are two sorts of them indeede And these latter may well be accounted an interpretation of the former Question Let vs call to minde some examples of either sort Which are they of the first sort Answere In the first ch of S. Luke the Angel telleth the Virgin Marie that the childe which she should conceiue in her wombe beare should be great and that hee should be called the Sonne of the most high verse 32. And againe vers 35. That holie thing which shal be borâ—e of thee shal be called the Sonne of God saith the holie Angel Beliefe in God the Sonne who is the onely Sonne of the Father The reason why he must be so called was no doubt because hee answereth to his name and is so in most perfit truth And thus Acts 9.20 the Apostle Paul immediatlie after his miraculous conuersion from his sin after his calling to the office of Apostleship preached in the Synagogues of the Iewes that Christ was the Sonne of God And the Apostle Iohn 1. epi 3.8 For this purpose appeared the Sonne of God that he might loose the works of the Diueâ—l And ch 4 vers 14.15 We haue seene doe testifie that the Father sent the Sonne to be the Sauiour of the worlde Whosoeuer confesseth that Iesus is the Sonne of God in him dwelleth God and he in God And chapt 5. verse 5. Who is it that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God yea in the sâ—me chapter by an often repetition about eight or nine times And namely verse 13. These things haue I written to you that beleeue in the name of the Sonne of God that ye may knowe that ye haue eternall life and that ye may beleeue in the name of the Sonne of God And in the Gospell according to the same Euaâ—gâ—list chapter 1.14 Iohn the Baptist saw and bare recorde that Christ whom â—ee bâ—pt zed was the Sonne of God And vers â—9 Thou art the Sonne of God saith Nathanaell And chapter 3.17 God sent not his Sonne into the world that hee should condemne the world but that the worlde through him might be saued And againe verses 35.36 And chap 5. from the 19. verse to the 28. about ten seuerall times And chap 8.16 and chap 9.35.36.37 and chapt 20 31. These things are written saith the Euangelist that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name Yea this is the ende of all Preaching also and of Baptizing c. Matâ—h 28.19 And Ephes 4.11.12.13 Till wee all meete together in the vnitie of Faith and knowledge of the Sonne of God And no maruell seeing Christ the Sonne of the liuing God as Peter professed being so taught of the Father â—s the rocke and foundation of the Church Matth 16. verses 16.17.18 In these and in manie other places our Sauiour is called the Sonne of God without any further addition Question Let vs nowe likewise call to minde some of the latter sorte Which may they be Answere In the first chapter of the Euangelist Iohn verse 14. The word saith hee was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And verse 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father hee hath â—eclared him ExplicatioÌ„ proofe Here indeede is a further addition which sheweth more plainely that our Sauiour is so the Sonne of God as no other is that is to say his naturall Sonne and therfore verie God of the substance of the Father So that this Filiation as we may say or comming to be a Sonne is not by creation nor by begetting or adoption in time but by an eternall beginningles generation And there are otheâ— testimonies of this sort as Iohn 3.16 and verse 18. and 1 epist chap 4.9 and Hebr 1.5.6 The same thing is lihewise confirmed by this that our Sauiour is called Gods owne Sonne as Rom 8.32 Hee spared not his owne Sonne saith the Apâ—stle And our Sauiour him selfe Iohn 5.17.18 affirmeth in like manner that God is his owne Father or properlie and singularlie his Father Patera idion Finallie it is euident by this other addition that hee is the beloued Sonne of God as Matth 3. verse 17. God the Father saith at the baptisme of our Sauiour This is my beloued Sonne in whom I am well pleased And againe ch 17. at the traÌ„sfiguration This is my beloued Sonne in whom I am wel pleased heare ye him Question The fourth title is yet behinde What ground haue you therfore that this the onely begotten Sonne of God is our Lord Belâ—efe in God the Sonne who is our Lord. †Answere King Dauid long before the appearing of the Sonne of God in the flesh called him by the Spirit of Prophesie his Lord Psal 110. in the beginning of the Psal The Lorde saith hee said to my Lord sit thou on my right hand c. ExplicatioÌ„ proofe That king Dauid spake these words of the Sonne of God our Sauiour himselfe declareth Matth 22.41 c as though he should haue said The Lord Iehouah God the Father said to my Lord Iesus Christ the Sonne of God c. Whom Dauid knewe before to be appointed of God to appeare in the nature of man Read also Iohn 20.28 the profession of Thomas Thou art my Lord and my God And Acts 10.36 Christ is Lord of all And 1. Corint 1.1.2.3 and chapt 2.8 and Philip 2.19 But the places are aboue repetition For he is called the Lord or our
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
by the ministery of those his honourable officers Magistrates into whose hands hee hath put the sword of iustice to take vengance of euill doers Not onely to the end that euill might be taken out of the way and other learn to feare but also that the parties themselues might be brought to repentance by punishment at the last who would not by any other meanes be reclaimed so long as they escaped For to this end the speech of the conuerted thiefe is notable as though he should haue said thus to his fellow Howsoeuer when we had liberty to doe what we list and tyrannized at our pleasure ouer poore trauellers which fell into our hands in the woods or desert places as if we had been Lords and Kings ouer them yet now hath God brought our wickednes to light and armed the sword of his Magistrate against vs and we are presently vnder the sentence of our temporall condemnation wee ought now all desperate obstinacy laid asid to call our sins to minde to lament and bewaile them and to seeke to God for mercy that we may happily preuent his eternall damnation And thus it is euident from the effects euen in the first part of the speech of this man that God had wrought a most gratious coÌ„uersion change in his heart seeing he doth no other thing but that which God doth in his holy scriptures coÌ„mand all his seruants to do wherevnto he perswadeth vs by many holy reasons both in regard of that zeale we ought to haue of his glory also for that loue coÌ„passioÌ„ which we owe to miserable sinners if happily we may couer a multitude of sinnes to be the blessed instrumeÌ„ts of God to the sauing of their souls Leu. 19.17 Ia. 5.19.20 Iude. ver 20 21 c. But let vs now come to the words of the confession both of his owne sins and also of the sins of his fellow thiefe Wherin he prosecuteth the former motiue touching the desired repentance of his fellow and for the profession and declaration of his owne as it followeth We are indeed righteously here for we receiue things worthy of that we haue done Wherein we haue to consider two other excellent graces as testimonies of the notable repentance of this man First in that he doth not goe about to excuse or lessen his sinne as hypocrites doe but he acknowledgeth it to the full by a simple and plaine confession and that no doubt with godly sorrow for the same like as Achan doth vpon the holy and fatherly exhortation of Ioshua the Magistrate of God Iosh 7.19 20 21. And Dauid Psal 51. and Paul 1. Tim. 1.13 14 15 16. Secondly as a consequent of the former we haue this further testimonie of the vnfeined repentance of the conuerted thiefe that he doth acknowledge the punishment to be iust that was inflicted vpon him and his fellow yea though it was a very grieuous and sharpe one Whereby also the truth of the former point is argued touching his acknowledgement of the greatnes of their sinne which was no petty pilfering but cruell robbing c. Thus much briefly of the second branch of his speech The third branch coÌ„teineth the testimony which he gaue of the inocency righteousnes of our Sauiour in these words But this man hath done nothing amisse From which words we may iustly coÌ„ceiue that he was inlightned by the holy Ghost rightly to know beleeue in the Lord Iesus Christ not only as being righteous in himselfe but to be righteous for him for so many as should belieue in him according to that of the Prophet Ieremiah ch 23.6 They shall call him the Lord our righteousnes A further confirmation of this his faith is his prayer which followeth in the last branch of his speech as we shall see by and by when we come to it In the meane season this is singularly to be noted that our Lord Iesus Christ being silent himselfe at all the reproches of the wicked doth neuertheles by this man thus wonderfully conuerted and graced as it were by a mightie and zealous preacher or martyr reproue reuerse the vniust sentence both of the Iewes and Pontius Pilate as wel as the vniust railing of the wicked and obstinate thiefe This verily was a wonderfull worke of God that he should giue so great a grace to this poore crucified man that when his choise Disciples fled from him and Peter for all his courage was vtterly daunted for the time and though Iohn were present neare to the crosse of Christ yet was as mute as a fish as we say in the common Prouerb that he should from the crosse as it were from a high pulpet giue an open and loude testimonie of our Sauiour Christ his innocencie It was no doubt a testimonie of a cleare reuelation giuen vnto him by the Spirit of God and of our Saviour Christ as also proceeding of a liuely faith by the gift of the same Spirit This as was saide euen now is very manifest from the last part of the speech of this conuerted man that is to say by his prayer which is a liuely fruite of his liuely faith as it followeth reported by the Euangelist Luke in this manner And he saide vnto Iesus Lord remember me when thou commest into thy Kingdome Hinc perspâ—â—imus inquit Caluiâ—us quam perspicaces et fuerint mentis oculi quibut vitaÌ„ in morte celsitudinem in ruina gloriam inprobro victoriam in exitio regnum in seruitute intuitus est In Harm Euang. Where he writeth excellently of this wonderfull conuersion as of the most rare and memorable example extant from the beginning of the world For if he had not bin inlightened with a true and liuely saith he could neuer had a heart to haue praied thus It is aboue all reason that he should without a rare faith looke vnto Christ hanging vpon the crosse with a torne and bloodie bodie now neare to death and on all hands as we may see reuiled and mocked and yet for all that to acknowledge him the Lord of life and glory and the King and Prince of the saluation of all the elect of God and that he had power and authoritie according to the pleasure of his will to dispose of his kingdome to grant remission of sins euerlasting life saluation to whoÌ„ he would But thus we see he doth if we doe duly consider the words of the praier which he vseth For he calleth him Lord not as he should speak to one by vsing a title of coÌ„mon curtesie or ciuility c. as though he should haue said Sir but he doth it of religious subiection reuerence and by humble supplication in regard of a diuine and souereigne power which he now by the eyes of faith sawe him to haue Neither would he haue ascribed a kingdome vnto him vnlesse he had bin perswaded that he was a king indeed according to his title vpon the crosse yea
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.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
so he would not now notwithstanding any wicked hast of these latter most ingratefull and rebellious Iewes to violate the commandement of God suffer any bone of this sacrifice to be broken to the end that all true beleeuers might the more clearely see that our Sauiour Christ is that lambe of God whereby wee shall haue our most speedy anâ— prosperous deliuerance out of the hands of all our enemies if we for our parts shall not slack the time to come vnto him that we may keepe the spirituall feast of his Passeouer with him not in old leauen neither in the leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth as the Apostle Paul in the place before alledged exhorteth But here another question commeth to be answered and that is this how the Apostle Paul is to be vnderstood where he teacheth vs that the body of our Sauiour Christ was broken for vs as we read 1. Cor. 11 24. seeing the holy historie of the Gospell according to the type and figure commanded in the lawe freeth him as we see from the breaking of any bone The answere is easie if we consider that there is a breaking of the flesh as well as of the bones And therefore insomuch as the fleshe of our Sauiour Christ was grieuously broken and torne both by whipping with rods and crowning with thornes and also with nailing and last of all with this thrusting of the speare into his side yea euen to his very heart as was said well may the Apostle Paul speake as he doth and yet therein say no more then our Sauiour Christ did when he said that his body is giuen for vs. For it was giuen to that death of the crosse wherein his flesh was thus wounded and broken that it might be a binding vp and a healing to vs. For as the Prophet Isaias prophesied long before Hee was wounded for our transgressions hee was broken for our iniquities Yea so as body and soule were broken as it were and rent a sunder for a time Hetherto concerning the not breaking of the bones of our Sâ—uiour what the chiefe reasons of it were and how it was foretold in the holy Scriptures that it should come so to passe It remaineth that wee doe likewise consider of the chiefe cause whence it came to passe that the side of our Sauiour was pierced This also as saith the Euangelist Iohn was done that another Scripture might be fulfilled in that it saith in another place They shall see him whom they haue thrust through This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah The whole verse is this the Heb word is traâ—slated compassion but supplication to wit for mercie forgiuenes is more agreable to this argument seeing the same word yeeldeth this signification also And I saith the Lord by his holy Prophet will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall looke towardes mee whom they haue pierced and they shall lament for it as one mourneth for his onely sonne yea they shall bitterly mourne for it as one mourneth bitterly for his first borne Or more neare to the wordes They shall doe it by taking it bitterly or grieuously amaricando c. We reade it also more vsually thus and they shall lament for him by a change of the person as though the Lord would therein by his spirit of prophesie point as it were with the finger from himselfe to our Sauiour Christ in whose piercing hee accounted himselfe pierced yea in special manner pierced as it were aboue al other their grieuances and vexations of his holy spirit But howsoeuer we read the relatiue for him by a changing of the person or for it in the neuter gender respecting the wickednes of the rebellious dealing it selfe the Euangelist Iohn writing by the same holy spirit of God by the which the Prophet Zechariah prophesied he putteth the matter out of all question that the Lord putting his people in minde of all their former rebellions and stubborne behauiour against him wherewith he accounted himselfe wounded and as it were pierced through the sides according to that which is saide of cursing and blaspheming that it is a kinde of piercing the Lord as the word nakabh giueth to vnderstand Leu. â—4 11 Yet he doth more particularly looke vnto this piercing of him with the speare in the side of his Sonne Yea and to the other piercing of his handes and feete also with nailes The which with all other their most cruell proceedings against him was as the filling vp of the full measure of their most traiterous rebellion against God himselfe their soueraigne Lord and King For though the Euangelist doth vpon the speciall occasion apply the Scripture of Zechariah to the piercing of our Sauiour in the side more particularly and principally yet this doth not exclude the other piercings but they may iustly bee comprehended also within this prophesie For the word dakar which Zechariah vseth may note as well the one as the other the piercing with sword or speare or dart or arrowe or naile or any thing that hath a point to pierce And so may the Greeke words nusso or nutto centeo or execenteo which the Euangelist vseth But how may it be saide that the Iewes did thus seeing it was a souldier of the Romans that thrust our Sauiour into the side and such likewise were they that nailed him to the crosse The Iewes are neuertheles iustly charged with it because they were the chief causers of all that violence which the Romans vsed against him like as Pilate is said to scorn our Sauiour seeing he appointed that the thing should be done though he did it not himselfe So that we may see it is nothing the lesse sinfull before God when we commit wickednes by any euill instruments which we set a work or giue them any incouragement therevnto though we doe it not with our own hands Nay rather our sin is so much the greater by how much we drawe more persons with vs into the fellowship and guiltineâ— of our sinne Neuertheles â—n these wordes of the Prophet Zechariah The grouÌ„d historie of his buriall which the Euangelist Iohn alledgeth wee haue not onely to consider an admonition and reproofe giuen to the wicked concerning their sinne whether we looke to the Actors in this particular or to any other peircers of God and our Sauiour Christ by their wicked deedes or blasphemous words together with a most fearefull subindication and threatning of the wrath of God against them for the same whosoeuer shall not repent them thereof in due season before the day of Gods wrath doth come but also as touching those that shall truly repent both Iewe and Gentile mourning for their sinnes here is contained a most gracious promise of mercie and forgiuenes so that all such may behold Christ thus
continually according as our Sauiour himselfe did earnestly preadmonish his Disciples that they should diligently premeditate of them though yet he had not then suffered these his most great and grieuous sufferings As wee reade Luke 9.44 Marke these words diligently saith our Sauiour for it shall come to passe that the Sonne of man shall bee deliuered into the hands of men c And chap. 18. verses 32.33 Hee shall be mocked and spitefully intreated and hee shall be spit vpon and scourged and put to death According also as wee may learne from the Apostle Peter in that hee telleth vs that the holy Prophets of ancient times made diligent inquirie after these thinges which are nowe reuealed vnto vs. Yea hee sayeth further that they are so worthie things and of so excellent effect c The Promise that he should thus suffer for vs. that the Angells desire to looke into them 1. Ep. chap. 1. verses 10 11 12. And the rather are wee to stirre vp our selues to the earnest and reuerend consideration of these things because we are naturally very dull and sluggish in the minding of them as we may perceiue not onely from the example of the Disciples of our Sauiour Christ euen now mentioned of whom it is written that they vnderstood not the speech of our Sauiour neither could perceiue it c. Luke 9.45 And againe chap. 18.34 but we may feele the same likewise in our owne selues and that also from the verie same cause That is to say euen because it is no gratefull argument vnto vs to thinke or heare much of afflictions Our soules are so taken vp and possessed with desire of ease and earthly pleasure that all thought or speech the other way is so vnwelcome vnto vs that we heare it with deafe eares and as if it were spoken vnto vs in a strange and vnknowne language Yea without the grace of God working mightily in our hearts we are for our owne disposition ready to condemne and reiect all doctrine of the crosse and sufferings of our Sauiour Christ as if it were meere foolishnes like as many other haue done as we reade 1. Cor. 1.18 c. For the preaching of the crosse is to them that perish foolishnes c. And verse 23. But we preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnes c. Hetherto of those obseruations which are necessary to be considered for the better and more full vnderstanding of those Articles of our saith which doe concerne the whole humiliation or abasement and sufferings of our Sauiour Christ LEâ— vs now in the next place come to the promise Question What promise haue wee that our Sauiour Christ humbled and debased himselfe and indured all those his sufferings for vs and to our benefite Answere The 53. chapter of the Prophet Isaiah is plentifull to this purpose and worthy in this respect that it should not onely stand written in the booke of God but also to be written and ingrauen in the heart of euery beleeuing christian by the finger of the holy Spirit of God Rehearse you therefore this excellent Scripture Question How reade you in the holy Prophet Answere 1 Who saith the holy Prophet will beleeue our report And to whom is the arme of the Lord reuealed 2 But he shall grow vp before him as a branch and as a roote out of a drie ground he hath neither forme nor beautie c. 4 Surely he hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But he was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes we are healed 6 All we like sheepe haue â—one astray we haue turned euery one to his own way and the Lord hath laid vpon him the iniquitie of vs all 7 He was oppressed and he was afflicted c. 11 He shall see of the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities 12 Therefore will I giue him a portion with the great and he shall diuide the spoile with the strong because he hath poured out his soule vnto death and hee was counted with the transgressors and hee did beare the sinne of many and praied for the trespassers Explication This indeede is an excellent Scripture to this purpose And like to this is the holy prophesie of Daniel chap. 9 versee 24 c. Seuenty weekes are determined vpon thy people and vâ—on thine holy Citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes and to seale vp the vision and prophesie and to anoint the most holy c. And verse 26. And after threescore and two weekes shall the Messiah be slaine The Comfort of his suffferings more generally These and such like prophecies of the holy Prophets foretelling these things by the Spirit of God they doe include the promise of God with the reiteration and renewing thereof According to that of the Apostle Peter Acts 3.18 Those things which God had shewed before by the mouth of his Prophets that Christ should suffer hee hath thus fuâ—filled Thus much therefore briefly concerning the promise and the fulâ—iâ—ling thereof THe comforts are next to be considered of vs. But before we doe inquire of them first it is meete that we rightly vnderstand in what sense the sufferings of our Sauiour may be saide to be comfortable vnto vs. For without due consideration it may iustly seeme a most inhumane and barbarous thing to take any comfort and ioy in the trouble and affliction of any specially in very grieuous afflictions and miseries but most of all if the partie so pitifully afflicted be an innocent yea most worthy to be spared And so we reade it determined by the holy Ghost in that he reproueth the wicked yea noteâ—h them to be singularly wicked euen from hence in that they behold the distresses of their brethren and be nothing moued thereby to any commisseration as in the 12. verse of the prophesie of Obadiah Thou shouâ—dest not saith the holy Ghost by his holy Prophet haue beholden the day of thy brother in the day that he was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of destruction c. Yea as it followeth Thou shouldest not haue once looked on their afflâ—ction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou â—lad saith the Spirit of God when thine enemie falleth neither let thine heart reioyce when he stumbleth lest the Lord see it and it displease him and he turne his wrath from him to wiâ— against thee Whence obserue diligently that if we must not reioyce at the aduersitie of an enemie then much lâ—sse may wee reioyce or take comfort
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
helpe of the dulnesse and weakenes of our faith let vs therefore by a fresh renuing and inlarging of our course already mentioned inquire into the particular grounds of euery one of the former appearances Question And first concerning the appearance of our Sauiour to Mary Magdalen what is the ground and report of that as the holy Euangelists haue set it down for our instruction in that behalfe Answer This is set forth vnto vs at large by the Euangelist Iohn chap. 20. from the beginning of the Chapter in these words Now the first day of the weeke came Mary Magdalen early when it was yet dark vnto the sepulcher and saw the stone taken away from the tombe c. to the 19 verse ExplicatioÌ„ proofe Heere is in deede a large and very profitable narration of this point The which we are to consider of in this order First the Euangelist reporteth vnto vs the singular diligence and zeale of Mary Magdalen to performe that last duty which shee thought her selfe to stand bound to performe to the body of our Sauiour Christ which she thought to haue lien still dead in the graue and that as a fruit of her speciall thankfulnes toward our Sauiour for his wonderfull mercy in deliuering her from her wonderfull miserie vnder the possession of seuen diuels as it is expresly recorded by the Euangelist Luke not long after the time of her deliuerance cha 8.2 And as it is remembred againe at the time of the Resurrection of our Sauiour by the Euangelist Marke cha 16. verse 9. Secondly the Euangelist reporteth the most gracious and fauourable good will of our Sauiour toward this Marie in that he vouchsafed not onely to shewe her a vision of Angels sitting in the sepulcher but also to shew himselfe first afore all other vnto her The singular diligence and zeale of Mary Magdalen is argued and declared vnto vs by the holy Euangelist first in that shee was very early in setting forth and comming to the Sepulcher as hath beene alreadie alledged out of the text secondly by her speedy returne backe into the Citie to make her moane to the Disciples that the body of our Sauiour was taken out of the graue And thirdly it is argued by her like speedie returne againe vnto the sepulcher with two of the Disciples who hasted to see if that which shee saide were so or no and by her continuance still at the graue with great lamentation and inquirie after the body of our Sauiour when as the Disciples made hast backe and made no stay any while there Let vs for our better vnderstanding and for the edification of our faith heare howe the Euangelist setteth downe these things in the excellent wisedome of the Spirit of God How doth the report hereof Question follow in the text Answer The speedie returne of Mary Magdalen from the Sepulcher is thus set downe vnto vs in the second verse of the same twentieth Chapter Then shee ranne and came to Simon Peter and to the other Disciple whom Iesus loued and saide vnto them They haue taken away the Lord out of the Sepulcher and we know not where they haue laid him Heere in deede is plainely set forth the diligence of Marie in her speedy retu ne backe into the Citie to the Disciples Her like speedy diligence in hasting backe againe with the Disciples so fast as possibly shee might is euident likewise as it followeth in the same text from the beginning of the third verse Question Which be the words Answere The words are these Peter therefore went forth and the other Disciple and they came vnto the Sepulcher So they ranne both together but the other Disciple did out-runne Peter and came first to the sepulcher And he stouped downe and saw the linnen clothes lying yet went be not in Then came Simon Peter following him and went into the Sepulcher and saw the linnen clothes lie And the Kerchiefe that was vpon his head not lying with the linnen clothes but wrapped together in a place by it selfe Then went in also the other disciple who came first to the Sepulcher and he saw it and beleeued for as yet they knewe not the Scripture that he must rise againe from the dead And the disciples went away againe to their owne home But Mary stood without at the sepulcher weeping c. Explication and proofe In these words the singular diligence and earnest zeale of Mary Magdalen is declared not onely by a comparison of the like in that shee returned to the Sepulcher with all hast as the Disciples here mentioned Peter Iohn the writer of this history did but also by an vnequall comparison in that they hasting away againe shee abode still lamenting the remouing of the body of our Sauiour as if it had beene of ill will and in despite taken away as appeareth by her words to the disciples and as wee shall see againe in the renuing of her complaint as it followeth But before we come to that let vs wel obserue as one step to the confirmation of our faith in the Resurrection of our Sauiour that not onely by the speech of Mary vpon her certaine sight and knowledge but also by the eye-witnes of the disciples finding the same to be so it is euident that the body of our Sauiour was not remaining in the graue but onely the linnen clothes to wit the winding sheete as wee may call it according to our vse and the kerchiefe that was about his head as the Iewes vsed to lay the body into the graue as may further appeare ch 11.44 Let vs I sâ—â— well obserue froÌ„ these witnesses that these linnen clothes were lâ—ft behind the one in one place as it might be at the head and the other at the feet Yea let vs obserue that Peter and Iohn sawe this so euidently that neither of them could doubt but that the body of our Sauiour was verily gone and that Iohn also making a more full vse then Peter began euen from that which he saw to beleeue the Resurrection though not perfectly because as he saith of himselfe among the rest that as yet his faith was not grounded vpon the holy Scriptures touching this point the which as he giueth to vnderstand are the only sure ground for faith to stay vpon yea more sure then any apprehension that the naturall sense of the eye may lay hold vpoÌ„ can be These things thus obserued for the help of our own faith therin acknowledging some coÌ„mendable diligence of Peter Iohn in taking proofe of the truth of Maries report yea so that in swiftnes of running Iohn coÌ„meth first to the Sepulcher and afterward goeth away better confirmed then Peter touching the resurrection but yet so againe as Peter was more bold then Iohn in going into the sepulcher to see whether the body were remoued or no he also wondring in himselfe at that which was come to passe as wee reade in Luk ch 24.12 Yet for all that as
it to the full he might the more clearely discerne how greatly hee was bound to glorifie God in that behalfe The which duty likewise all of vs ought to learne to performe better then we haue done both for our enioying of our bodily and naturall sight and also yea chiefly for the gift of that spirituall light of heauenly knowledge and vnderstanding which our Lord Iesus Christ hath bestowed vppon vs by his reuealing of himselfe in his most holie worde and Gospell vnto vs. But let vs come to the particulars concerning the appearance of our Sauiour to Mary Magdalen which was the first proofe whereby hee made it knowne that hee was risen againe from the dead as hath beene alreadie obserued In the first place therefore of this first appearance of our Sauiour hee did not as was answered forthwith make himselfe knowne vnto this Marie For so the text saith that though she hearing one to come behind her turned her selfe backe and looked vpon him yet she knewe not that it was Iesus Yea more then this the text sheweth further that albeit our Sauiour spake to this Mary vsing the same wordes which the holy Angel vttered saying Why weepest thou And againe Whom seekest thou The first words admonishing her to leaue weeping the other tending to put her in hope that shee should finde him whom she sought yet she did not for all this know our Sauiour But still her mind was carried in a longing after his dead body so strong is affection when it is once possessed with an errour Sir saith she if thou hast borne him hence tell me c. Whence we may iustly admonish our selues to take heed how we giue libertie to our affections without good reason or ground and direction from the word of God For if we doe so we shal easily fall into sorrow and in sorrow keepe no measure euen for that wee ought not to be any whit sorrie at all or contrariwise to be merrie and pleasant at that wherein there is no cause why wee should take the least pleasure or sport Yea without direction from the word of God wee shall vnder an opinion of religion and godly sorrowe fall through blinde deuotion into superstitious or needeles sorrowe we knowing in truth neither why nor wherefore as we vse to say But it may be demanded what the reasons were why Mary did not knowe our Sauiour Christ seeing we cannot thinke but his stature countenance and voice were answerable to that they were before we answer that the chiefe reason was that her eyes were withheld and restrained for a time by the diuine and retentiue power of our Sauiour himselfe that she could not knowe him like as it is saide afterward in expresse wordes concerning the two Disciples Luke 24.16 that their eyes were holden that they could not knowe him Secondly here it is manifest that our Sauiour appeared to Mary in another habit or kind of apparell then he had accustomed to weare so that he was induced to think that it was some Gardener that was to ouersee or dresse the garden who spake vnto her Thirdly it is to be considered that our Sauiour spake to her hitherto as it were a loofe in generall termes onely Woman why weepest thou c. These therefore may be the causes why Mary did not yet know our Sauiour though he was the man whom she sawe and heard to speake vnto her Now if any should further inquire in this place how our Sauiour rising naked out of the graue got that apparell wherein hee thus strangely appeared to Marie wee may well answere that it is a vaine question to be stood vpon considering the almightie power of him whose resurrection we now speak of who had all things both in heauen and in earth at his cōmandement could by his word create what pleased him in a moment and againe turne what hee would into nothing so soone as it should seeme good vnto him Finally if it be asked why our Sauiour would not at the first instant make himselfe knowne to Mary we may well conceiue that he tooke this course to the end he might affect her the more with the greatnes of the blessing which he vouchsafed her when afterward he should make himselfe known And that then it might worke the more deepe and assured impression in her heart But leauing these things we come now to the third point to wit how our Sauiour made himselfe known and that was as the text of the holy Scripture sheweth by his calling of her more familiarly by her proper name Mary And the same no doubt in such gracious and kind manner as he had vsed to doe before his death he therby shewing himself also to be that good shepheard who knoweth his owne sheepe and calleth them by name Iohn chap 10.3 Herevpon Mary though as it seemeth shee was minded to goe some other whither to see whether she her selfe could peraduenture spie out where the body of our Sauiour should be laide she turned backe againe And by this voice the spirit of our Sauiour no doubt inwardly inlightening and chearing her heauie heart she is incouraged to answer Rabboni that is to say as the Euangelist interpreteth Maister Whereby it is euident that now she was brought to the knowledge yea to the accknowledgement of him that before had spoken to her to be Christ both her and our Rabbie Maister and Teacher And hence also may wee well conceiue that it is no maruel though the ministerie of the word of our Sauiour Christ no more then the outward sound of his own voice to Mary can work no true knowledge and faith in him to saluation vnlesse it please him by his holy spirit most louingly and particularly to apply it to euery one of vs as it were by the calling of vs seuerally by our own proper names Verily no generall discourses with our selues in our owne mindes or with others in wandering conferences will doe it The word must be applied and imbraced in the secret and as it were closet of euery mans own heart and conscience And touching Mary that she vpon our Sauiour his particular naming of her not so much by his outward voice as internally by his holy spirit did know him to be hee the very same and no other it may appeare plainely by her behauiour toward him in that casting her selfe downe before him at his feete with a desire no doubt to kisse them with like affection to that whereof we read to haue beene as it is like in another like good and godly Mary Luke 7.38 and as we read to haue beene in those other women Mat 28.9 she giueth him that diuine reuerence and worship though with some weakenes which surely she would not haue yeelded to any other man Hence therefore it is that our Sauiour Christ as was answered in the fourth place taketh the occasion to instruct Mary and by her vs also how both she and we and all other ought to be affected toward
to see whether it were so or no. Yea more then this this newes was brought by some other of the women most likely by them who at the sight of the Angels fled first from the sepulchre for feare of whom Marke seemeth to write ch 16.8 that they saw a vision of Angels who affirmed that Iesus was aliue And thus Cleopas hath ingenuously declared what the cōmunication of himselfe his companion was without any feare who it might be to whom they spake whether he were an enemie or a friend They cannot but professe themselues to haue an honourable opinion of him whom their Rulers had most odiously and vniustly pursued to the death as if hee had beene a deceiuer or a traitour c. Now he doth therewithall likewise simply and plainely open vnto our Sauiour though as yet he little thought that it was he the very cause or causes of his and his companions griefe yea of the common griefe of the rest of the Disciples First because whereas they trusted before that hee should haue deliuered Israel now by reason that such a death fell vpon him they beganne to call their former thoughts into question and doubt Secondly because notwithstanding the newes that was brought began to cheare vp their hearts in that they had an inckling that he should be aliue againe yet they could not be perswaded that it was so because no doubt they imagined strongly that if it had beene so it should haue beene done in another manner of sort that is in more pompous magnificence then was reported or could yet be found to haue beene performed Such was the answer of Cleopas he therein laying forth at large both what was the communication of himselfe and his companion and also what their griefe was Now let vs heare the reply of our Sauiour though hetherto he thought it not meete to discouer himselfe Question How doth saint Luke lay this forth vnto vs Answer This is contained in the 24. chap. verses 25 26 27. as it followeth thus 25 Then he said vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken 26 Ought not Christ to haue suffered these things and to enter into his glory 27 And he began saith Luke from Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Explicatiō In this reply of our Sauiour wee haue three things of most worthy obseruation to consider First the earnest reprehension which hee giueth his Disciples verse 26. O fooles c. Secondly his like earnest short reprehensiue and interrogatory affirmation of the truth called into question by them Thirdly a large proofe and confirmation of the same truth from all the holy scriptures of the old Testament as the Euangelist plainely testifieth though for breuities sake insomuch as hee hath euery where mentioned them in the history of the Gospel of our Sauiour as occasion was offered before he doth not repeate them now againe All these things are exceeding profitable for our instruction let vs therefore stand a while to ponder and weigh them And first let vs well know and willingly suffer our selues to be admonished of that it is a great sinne in the sight of God and our Sauiour to be dullards and sluggards in the knowledge beliefe of the holy scriptures of God Yea that it is a great sinne in vs not to be ready and chearefull in the vnderstanding and faith of them all without exception seeing God by his holy Spirit spake in the ministery of his holy Prophets both by their speech and also by their writing whosoeuer of thē haue either spoken or written any thing from the beginning of the world For otherwise our Sauiour would neuer haue bin thus earnest in calling his Disciples fooles or dullards for want of the knowledge hereof seeing they were not altogether ignorant and vnbeleeuing and the rather seeing they were not of the eleuen but of the more ordinary sort of his Disciples Wherefore I pray you let vs diligently marke that all the excellencie of our wisedome consisteth in the knowledge and faith of the holy Scriptures yea both of the old and also of the new Testament euer since that God hath of his singular mercy caused them to be written and added to the olde for the further instruction and edification of his Church in the knowledge and faith of the same his truth Without this we are but fooles and dullardes as our Sauiour telleth vs how sharpe and quicke witted or how graue and profound so euer any of vs may seeme to be otherwise Yea though wee were as wise as Ahitophel or as subtile as Herod c. And therefore also let vs not onely mark but euen stirre vp our selues to performe it that wee giue our selues to be most ready and chearefull in the imbracing of the knowledge and faith of the holy Scriptures infinitely aboue all things in the world beside Let vs not be negligent readers and drowsie hearers c but most diligent and alwaies waking as good schollers and profitable students vnder so excellent a Schoolemaster as our Sauiour is that we may not onely vnderstand with our minde but also beleeue in our hearts as our Sauiour requireth in that he saith O fooles and slow of heart to beleeue c. This reproofe is to be vnderstood and taken as most sharpe against those who hauing had the best meanes of knowledge and faith haue made the least profiting according to the reproofe of the Galatians ch 3.1 Let such therfore especially lay this rebuke of our Sauiour to heart and learne to be more wise and diligent for euer hereafter lest at the last they feele the euerlasting discommodity smart of it when our Sauiour shall come againe to take heauy vengeance vpon such vnprofitable truants as they are threatned 2. Thes 1.7.8 c. Thus much concerning the first branch of the reply of our Sauiour Touching the second branch of it we are to consider that he doth briefly abridge and comprehend in two heads all that the holy Prophets haue written of him in the old Testament to wit those things which concerne his sufferings first and then those which doe concerne his glory which was to follow after the same According to the which abridgement of our Sauiour the Apostle Peter writeth that it was the search inquirie of the Prophets chiefly and principally aboue all other things after the sufferings that should come vnto Christ and the glory that should follow 1. Epist 1.11 The same abridgement also doth the Apostle Paul make of his doctrine Act. 26. verses 22.23 So then that which these Disciples of our Sauiour ignorantly took an occasion to stumble at and therevpon to begin to doubt whether he were the true Messiah and redeemer of his people it ought to haue been a speciall confirmation vnto them insomuch as the prophesies of the holy Scriptures giuen forth of the true Messiah were
the same signification with the Hebrew name Thomas comming of Taam geminauit whence Twinnes are called Teâ—mim or Tomim Gen. 26.24 Rebeckah had Twinnes in her wombe And chap. 38.27 Tamar had Twinnes in her wombe And thus it is not vnlike that Thomas was borne a Twinne and thereof did beare this name The euill euent which did follow vpon his absence from the rest of his companions at such times as our Sauiour appeared vnto them was this that hee wanting the helpe and remedies against his vnbeliefe which they enioyed continued still in his vnbeliefe Yea he grew so wayward vpon it that from the corruption of his heart he hardeneth himselfe against the testimony of the rest and professeth very presumptuously and obstinately for we cannot well in this case vse any milder termes that he will not beleeue it vnlesse he should see in the hands of our Sauiour Christ the print of the nailes c yea and to make vp the measure more fully hee continueth in this obstinacy by the space of seuen or eight daies making no reckoning of all the testimonies which had beene giuen as we shall haue occasion further to consider anon This obstinacy and solomnes of Thomas is the rather to be considered as it is amplified in all the circumstances of it and namely in this that he presumeth to prescribe our Sauiour a law what he must doe or else he will not beleeue It is I say so much the rather to be considered for two causes of very great importance First that from hence we may the more fully discerne the infinite clemencie and mercy of our Sauiour in that whereas he might iustly haue taken vengeance of his great sinne cast him off for euer yet he refuseth not to tender him so farre that as it followeth in the holy Storie hee doeth for the same cause not onely shew himselfe againe to his Disciples when Thomas was present with them but also suffereth him to haue his owne minde so far forth as he would yea and blesseth that which might iustly haue beene accursed vnto him For bodily feeling could not haue chased away his vnbeliefe and established his faith vnlesse our Sauiour had loosened and softened the hardnesse of his heart by the finger of his holy Spirit But of this more afterward Secondly the obstinacy of Thomas is to be considered of vs as that which ministreth vnto vs a most liuely and serious admonition to take heede how wee neglect the fellowship of the brethren or any meanes which God vouchsafeth for the helpe of our weake faith Yea it may iustly admonish vs to take heede against all drowsinesse in such times as the weightie occasions of danger especially of the danger wherevnto our soules are subiect through the diuell doe require that we should be most waking as at the hearing of the word and in time of prayer c. For verily I perswade my selfe that it was no other thing but heauinesse of sleepe and want of naturall rest which caused Thomas at this time to withdraw himselfe from the rest For the Storie giueth vs to vnderstand that was no long while till Thomas came vnto them yea it may be the same night before the morning But here from this absence of Thomas two doubts doe arise First how the Euangelist Luke may say that our Sauiour in that his fift appearance sheweth himselfe to the eleuen seeing Thomas one of the eleuen was then away as wee vnderstand by the Euangelist Iohn Secondly howe Thomas may be reckoned for one of the Apostles seeing hee wanted the Apostolike ordination which our Sauiour gaue vnto the rest when Thomas was not with them What may be answered to these doubts Question To the first wee answer that it is an vsuall thing when any speciall company or corporation is spoken of Answer to attribute the name of the whole to the greater number of them To the second we may answer well that the absence of Thomas at this time not being of contempt could no more hinder him from being an Apostle then it could hinder Mathias who was afterward chosen into the roome of Iudas Iscariot or Paul after him seeing it pleased our Lord and Sauiour to take them into that most holy and high order It is true Neither could that kinde of Thomas his absence frustrate the former election of our Sauiour ExplicatioÌ„ Hee reneweth his calling also being with the rest Matth. 28. But that which putteth the matter out of doubt is the gifts of the holy Ghost bestowed vpon Thomas as well and in like measure as vpon any of the other at Pentecost Act. 2. At what time our Sauiour did giue them all their full authority power This may teach vs therefore that the outward signe or ceremonies is not absolutely necessary when the inward grace is bestowed vpon any according to that we vse to say Not want of Baptisme The proofe of his resurrection by his sixt appearance but contempt of Baptisme is damnable It is profane contempt which frustrateth all yea though the ceremony be present as the example of profane Ishmael and of profane Esau who despised his birthright doe shew And that the greater part of a company of the same order or degree c. beareth the name of the whole it is so vsuall that we neede not stand vpon it So that as indifferently may the Euangelist Luke say that our Sauiour appeared to the eleuen though Thomas is was away as the Euangelist Iohn describeth Thomas to be one of that number which had beene called the twelue though Iudas Iscariot who had beene of them was now vtterly cut off from them And thus doth the Apostle Paul 1. Cor. 15.5 Tâ—us much shall suffice for that which was said to be an appendix or appurtenance to the former story of the fift appearance of our Sauiour Yet with this further addition that as it is an appurtenance to that fift appearance so â—t is a very spâ—ciall occasion containing as it were a transition to the sixt appearâ—nce of our Sauiour LEt vâ— therefore from this so speciall an occasion proceede now vnto that How doth the Euangelist Iohn continue the story in this behalfe Question Answer 26 And eight daies after saith the Euangelist Iohn his Disciples were with him and Thomas with them Iesus came when the doores were shut and stood in the middest and said Peace be vnto you 2â— Afterward hee said to Thomas Put thy finger here and see my handes and put forth thy hand and put it into my side and be not thou faithlesse but faithfull 28 Then Thomas answered and said vnto him O my Lord and my God 29 Iesus said vnto him Because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued ExplicatioÌ„ These are the words of the Euangelist Iohn chap. 20. verses â—6 â—7 28 29. They contâ—ine the sixt appearance of our Sauiour the first of those which were remoued some distance of
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
cattell or people or any other thing For they doe not onely call those that keepe sheepe Poimenes probaton but also their Princes and Rulers Poimenes laon yea and Wagoners Poimenes ochon that is the rulers or guiders of wagons or chariots c. And so in the old testament the Lord doth in this argument not onely vse the word rahha properly signifying to feede cattell in pasture but also the word nacha to leade or guide yea many other words to shew that he comprehendeth vnder that word Rahha to feede all other duties of a good sheepheard and therein consequently that manifolde wisedome and diligence that the Ministers of his word are to vse in the spirituall gouerning of his people This may easily appeare by gathering together a few testimonies out of the holy Prophets And that either where their office is described and commended or where the neglect of the good duties and practises of the contrary euils and vices are reproued First therefore tâ—uching the description of their office we reade Ier. 3.15 I will giue you Pastors Rohhim saith the Lord according to mine heart which shall feede you ue rahhu eth chem with knowledge and vnderstanding And chap. 23 verse 3.4 I will gather the remnant of my sheepe out of all countries whether I had driuen them and I will bring them againe to their foldes and they shall grow and increase And I will set vp Sheepheards ouer them which shall feede them and they shall dread no more nor be afraide neither shall any of them be lacking saith the Lord. Yea the Lord himselfe hee doeth in his owne person describe the office of a good sheepheard Ezekiel chap. 34. verses 11 c. saying Behold I will search my sheepe and seeke them out As a sheepheard searcheth out his flocke when he hath beene among his sheepe that are scattered so will I seeke out my sheepe and I will deliuâ—r them out of all places where they haue beene scattered in the clowdie and darke day and I will bring them out from the people c. I will feede them in a good pasture c. where they shall lie in a good fold c. I will seeke that which was lost and bring againe that which was driuen away and I will binde vp that which was broken and I will strengthen the weake c. Thus the Lord in his owne person describeth the office of a good sheepheard But it may be said who can doe as the Lord saith he will doe It is true none can doe so Neuerthelesse hee sheweth wherevnto euery faithfull Pastor and Minister of his word must aime in his whole ministerie in such a proportion as may answer to their commission whereof wee haue heard before and to the necessitie of the soules of those ouer whom they are set as it is more plainely to be gathered from the description of the preaching of our Sauiour Christ who is as hath already beene declared the one onely chiefe sheepeheard of the sheepe Luke 4 18. The Spirit of the Lord is vpon me because hee hath annointed me that I should preach the Gospel to the poore hee hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blinde that I should set at libertie them that are bruised And that I should preach the acceptable yeere of the Lord. This kinde of feeding is that which euery Pastor of euerie flocke of Christ ought to performe toward their flocke according to that charge of the Apostle Paul in the name of the Lord Acts chap. 20. verse 28. Take heede to your selues and to all the flocke whereof the holy Ghost hath made yee ouerseers to feede the Church of God which he hath purchased with his owne blood Of the which feeding hee doth at the same time make himselfe a patterne and example vnto them in that hee kept nothing backe but had shewed them all the counsell of God c. Not ceasing to warne euery one both night and day with teares c. In regard also of which feeding by the preaching of the word the word it selfe in the preaching of it is compared to milke for babes and to stronger meate for those that be of riper yeares 1. Pet. chap. 2 verses 1.2 Heb. chap. 5. verses 12.14 And in this respect the Apostle Peter himselfe being made carefull of this kinde of spirituall feeding by the admonition and charge of our Sauiour Christ hee doth afterward admonish all other in the name of Christ to doe the like as we reade in the 1. Epistle chap. 5. verses 1 2 c. The Elders which are among ye saith he I beseech which am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glorie that shall be reuealed Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for filthie lucre but of a ready minde Not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke Thus by the description of the holy and commendable duties of the Pastors office wee may perceiue what that feeding is which our Sauiour speaketh of in our text to Peter euen to Peter himselfe who well vnderstoode it being a most faithfull interpreter of the meaning of his Master The same as was saide may likewise bee perceiued from the reproofes of those sheepheards that eyther haue neglected these good duties of Feeding or practised the contray vices Let vs therefore consider of a few places where this is laide forth vnto vs. And first let vs turne to the 56. chapter of Isaiah verse 11. where the holie Prophet reprooueth the sheepheards of Israel that is the Priests of the Law whose lippes ought to haue preserued knowledge so as the Lawe might haue beene sought at their mouth seeing they were the Messengers of the Lord of Hosts chapter 2. verse 7. the Prophet Isaiah reproueth them I say for that they were sheepheards yet they regarded not to teach the people that is to feede them with the foode of the holy word of God as Tremellius and Iunius doe well translate the same but euery one as the Prophet chargeth them followed his owne intemperancie and greedie couetousnesse c. These sheepeheards saith the Prophet cannot cause to vnderstand Lo iadhgnu hauin nesciunt docere they know not or regard not to teach They feede themselues and not the flocke Likewise Ezechiel chapter 34. verses 2.4 Sonne of man saith the Lord prophecie against the sheepheards of Israel that feede themselues should not the sheepheards feede the flocke Yee eate the fatte and clothe yee with the wooll yee kill them that are feade but ye feede not the sheepe The weake haue yee not strengthened the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen away neither haue ye sought that which was lost but with crueltie and
and in truth risen againe but also that hee was truly ascended vp into heauen and that from thence they should receiue the gifts of the holy Ghost which our Sauiour had promised to send downe vpon them Luke Acts 1.12 and in the Gospell 24.52 And much more ioyfull was it vnto them after the receiuing of the gifts of the holie Ghost as it followeth in the next verse For of that time chiefely the Euangelist seemeth to speake in that he affirmeth That they were continually in the Temple praising and lauding God The certaine truth whereof and of the whole Gospell hee assureth and concludeth with the word Amen like as wee haue seene before Matthew and Iohn to haue done The like ioy ought we to haue yea increasing more and more therein with all holy thankfulnes and the declaration thereof by all good fruites of dutie which may argue the same The which graces God of his infinite mercy grant vnto vs euen for Iesus Christes sake Amen ANd now hauing thus finished the comforts and found that the ascension of our Sauiour is a matter of ioy yea of singular ioy as his conception and birth was to the virgine Marie and to Elizabeth and to the Sheepheards and as his resurrection was to Marie Magdalen and to the Disciples let vs come to inquire out the duties belonging to that comfort and ioy which faith apprehendeth therein Question What duties may these be Answer To speake more generally It is our dutie as a fruite of our faith in our Sauiour ascended vp into heauen to endeuour so much the more cheerefully to goe forward with mightie increases both in the mortification of the remnants of all sinne abiding still in vs and in the minding and doing of all holy and heauenly duties of a godly life in all the dayes that we haue to liue heere vpon the earth Explicatiō It must needes be so in all proportion of good reason For the proofe whereof wee may take the example of the Apostle Paule and other faithfull Christians of whom hee writeth Philippians 3.20.21 saying Our conuersation is in heauen from whence wee looke for our Sauiour c. Wee may likewise take for proofe of it the prayer of the saide Apostle Colos 1.9.10.11 And his exhortation chap. 3.1 c. And the precept of our Sauiour Matth. ◠19.20 21. Lay not vp treasures for your selues vpon earth c. But lay ye vp treasures for your selues in heauen c. For where your treasure is there will your heart be also To the which purpose it may profitable for vs to consider in what phrase of speech the holy Scriptures doe speake of the seruice of GOD and of all his holy waves namely in that is saide The way of life is on high to the prudent to auoide from Holi beneath Prou. 15.24 and in that the seruants of God are saide To haue lifted vp their hearts to seeke God and to haue lifted vp their prayers to God c As 2 King 1◠4 and 2. Chronicles 32.20 And Psalme 25.1.15 Reade also Psalm 123. Verily our Sauiour Christ truly beleeued in as being ascended vp into heauen cannot but be a most effectuall loadstone to drawe vp the mindes of those that be his vnto him how heauie and lumpish so euer they be in themselues Whosoeuer therefore doe not lift vp their mindes vnto heauen-ward but still like swine are groueling and rooting in the earth they shew plainly that they little know what the faith of this Article doth meane And thus much something more generally of the duties of faith belonging to the comfort of the ascension of our Sauiour Question Now more particularly how may wee consider of the duties belonging to the same Answer They may be gathered from the particular comforts aboue rehearsed Shew how First in that our Sauiour ascending vp into heauen left his blessing behinde him euerie one of vs ought to walke in the duties of our seuerall callings speciallie the Ministers of the word in sure trust of good successe we giuing as we are bound all diuine worship honour and praise to the Lord our Sauiour after the example of his holy Apostles when they saw him to ascend Secondly insomuch as our iustification in the sight of God is so clearely confirmed by the ascension of our Sauiour wee ought to rest more quietly and peaceably in it without any looking this way or that way to any thing else as the Apostle Paul teacheth Rom. 10 6.7.8 9.10.11 Thirdly seeing the ascension of our Sauiour maketh it most manifest vnto vs that he hath vanquished all our enemies wee ought so much the more cheerefully to serue God in holines and righteousnes without feare of them or giuing place to any doubt or feare arising in our owne consciences that might any way hinder the same our seruice vnto him Fourthly seeing hee hath by the same his ascension inlarged the bountie of his gifts and graces that they might flowe forth as a more full streame to the end of the world we are to account it so much the more vnworthy a thing that any professing the name of Christ should be ignorant and vnbeleeuing or to dam vp the passage of knowledge and faith against our selues or hauing gifts to be proud of them or not to imploy them wholy to the glory of God and edification of his Church and people Fiftly insomuch as our Sauiour hath ascended to shew vs that our mindes should be set vpon heauenly things and therefore hath promised to send the holy Ghost to be our comforter it were a shame for vs to lye still groueling in the sinfull lustes and pleasures of this world as if all our comfort lay in them and not rather to shewe our selues to be as pilgrimes and strangers in it and to rest and stay our selues vpon God alone for all our consolation according to the holy intreatie of the Apostle Peter 1. Epist chapter 2. 11.12 Finally seeing our Sauiour is ascended to prepare places for vs in heauen it is our bounden dutie to prepare our selues and all that belong vnto vs Pastors their flockes Parents their children c. that we may in Christ Iesus be found meete to be receiued vnto them and euen to long after the same according to the example of S. Paul and other ancient Christians of that time 2. Cor. 5.12 c. but not till we haue finished our course fought the spirituall battailes of God and kept the faith as wee are else where aduised by the spirit of God and by the ministerie of the same his holy Apostle Explication These are the good duties in deede which the comfort of faith in the ascension of our Sauiour into heauen calleth for at our hands and which we stand hound to yeeld in regard thereof And if we doe not prepare our selues and prouide the mariage garment how I pray you may we looke to be admitted for guests in his heauenly Kingdome wee should shew our selues vnworthie the
authoritie in that all power in heauen and earth is giuen vnto him Thus much in the first place more generally for the most holy rule and gouernment of our Sauiour for the benefite of his church more directly Now secondly for his vigilancie in preseruing and maintaining of it Read Reuel 1 10.11 12 13 c. for our Sauiour is described to walke in the middest of his churches to haue eyes like a flame of fire c and a two-edged sword going out of his mouth c. And therewithall it may be seene in the third place by the two chapters following what wise discipline our Sauiour vseth according to that chap 3 19. As many as I loue I rebuke and chasten be zealous therfore and amend And againe in the same place that which was fourthly obserued concerning the sweet consolation and comfort which hee giueth to all those that will receiue it as it followeth in the very next verse which is the 20. Behold saith our Sauiour by his holy spirit from heauen I stand at the doore and knocke If any man heare my voice and open the doore I will come in vnto him and will suppe with him and he with me And this doth our Sauiour euen from the right hand of God as he promised that he would Iohn ch 14 18. I will not leaue you comfortles or as orphanet and fatherles children in which respect he is called an euerlasting father to his church as to his children Isai 9.6 but saith our Sauiour the king of heauen I will come vnto you And verse 27. Peace I leaue with you c. Finally that he doth all this to humble his Church and euery member therof to make all that be his wise vnto saluation and that he mindeth from heauen euen from the right hand of God to saue them it is euident in the former place of the Reuel ch 3. as it followeth in the 21 and 22. verses To him that ouercommeth saith our Sauiour I will grant to fit with me in my throne euen as I ouercame and fit with my father in his throne Let him that hath an eare heare what the spirit saith to the Churches Read also Rom 8.28 We knowe that all thinges worke together for the best c. And 1 Cor 11.32 When we are iudged we are chastened of the Lord that we should not be condemned with the world It is euident also by the expresse predictions and warrant of our Sauiour before his death as we reade Matth 25.31 c. For when the Sonne of man commeth in his glory and all the holy Angels with him c. Then shall the king that is he himselfe who is the king of his church shall say to them on his right hand Come yee blessed of my Father inherite yee the kingdome prepared for ye from the foundation of the world But of this more afterward in the handling of the next Article In the meane while that wee may now goe forward in our present argument Question What are the fruites and benefites of our Sauiours sitting in his royall soueraigntie at the light hand of God for the comfort of his Church in respect of the enemies thereof the which also as was answered are of our Sauiour accounted to be his owne enemies Answer As touching the enemies of the Church whom also our Sauiour accounteth to be enemies to himselfe First he doth most mightily bridle and restraine their furie and rage Secondly hee doâ—h most wisely defeate them in their most craftie and subtile deuises Thirdly he doth most iustly infatuate and confound them Finally he will in his wrath most fearefully cast them downe the height of their pride to most we full destruction for euer and euer Explication and proofe That he will do so that we may speake of the last part of the answer first we may perceiue it plainly by his own description of his last iudgement Mat 25.41 For then shall be that is the king as before verse 34. say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his Angels Yea we may perceiue it by a reason of no small amplificatioÌ„ For insomuch as there it appeareth that according to the saying of the Apostle Iames there shall be iudgement mercitesse to them that shewe no mercie how much more heauie may we thinke shall the iudgement of them be who giue themselues to all malitious practises of crueltie against the poore Saints and holy Church of God Reade also to this ende Matth 21.33 c. the parable of the housholder who planted a vineyard c. then let it out to husbandmen and so went into a strange countrie c. The which husbandmen when time of fruite came denied him fruite abused his messengers and at the last slewe his owne Sonne whom he sent vnto them Now of these wicked husbandmen what iudgement the Lord of the vineyard should giue our Sauiour leaueth it as a matter easie for euery man to iudge And they who heard the parable could not but say though at vnwares they read their owne doome against themselues He will cruelty destroy these wicked men and will let out the vineyard to other husbandmen who shall deliuer him the fruites in their seasons And chap 22.1 c 6 7. we read the like application of the parable of the marriage of the kings Sonne For as touching those that despised the marriage feast and mifused the messengers and slewe them the king hearing of it was wroth and sent forth his warriers and destroyed those murtherers and burnt vp their citie And againe our Sauiour vse h another parable to the same purpose chap 25 14 c. and Luk. 19.12 c. vnder the similitude of a certaine noble man who going into a farre countrie to receiue for himselfe a kingdome and so to come againe Who called his tenne seruants and deliuered them his goods c to occupie till he should come againe But as the parable saith they hated him and sent an ambassage after him saying wee will not haue this man to raigne ouer vs c. The conclusion of the parable is this that the king hauing receiued his kingdom and returning againe contrary to the desire of these rebells he giueth commandement that those his enemies which would not that he should raigne ouer them should be brought and slaine before him And for vs to speake the truth how should it be in any equitie that any of those who either heretofore haue most vily profaned and blasphemed the most holy prophesie or kingdom of our Sauiour Christ as the Iewes and Gentiles did while he was vpon the earth or shall at any time doe the like in despising his holy word and Sacraments c. but they must of necessitie one day knowne and feele from the sword and balance of Gods diuine iustice how grieuous a crime and what the price of it is All this is agreeable to the holy
of the peace of our conscience we doe comfortably looke vp vnto him and behold him aduanced to the right hand of God on our behalfe For so the holy Apostle teacheth vs. Heb. 4.14.15.16 in these words Seeing then saith he that we haue a great high Priest which is entred into heauen euen Iesus the Sonne of God let vs hold fast our profession For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpeth time of need And cha 10. verse 10. c. Seeing therefore brethren saith he that by the bloud of Iesus we may be bold to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ouer the house of God Let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience and wished in our bodies with pure water Let vs keepe the profession of our hope without wauering for he is faithfull that hath promised c. Thus from the humiliation of our Sauiour and from that experience which he had of our infirmities while he was vpon the earth we are with reuerence to approach neere vnto him by faith euen to the heauenly throne of Gods grace If we should rush immediatly to the right hand of God without faith in the merit of his death without humiliation in casting downe of our selues wee might iustly looke for the repulse yea for a mighty fall as a iust punishment of such our inordinate presumption and pride The onely lawfull and allowed mediator for vs vnto God is our Sauiour Christ And if we would needs haue a Mediator for vs vnto our Sauiour himselfe being now in heauen what other can we haue or any way looke for then the death of our Sauiour in that he hath thereby alreadie made request for vs vnto God in the daies of his humiliation here vpon earth and namely in the time of his most bitter sufferings vpon the Crosse That is to say we neither can haue neither may we looke for any other Mediator to Christ then Christ humbled to Christ exalted If we will with the Papists looke after any other Mediators or any other mediation to God for vs we shall with them vainely and foolishly deceiue our owne selues And heerein I beseech ye let euery one of vs labour so strengthen our faith because doubtlesse the want of faith in this point hath brought most grosse idolatry into the Church of God For who hauing learned to behold our Sauiour an euerlasting and perpetuall mediator for him at the right hand of God by the eyes of his faith would be so base minded as to set vp a dead and dumbe Idoll or once vouchsafe to cast an eye toward it being set vp and fastened to the wall before him by any other Moreouer as touching our owne praieâ—s or any other dutie and seruice that we can any way performe wee must take religious heede that wee doe not trust to any godlines or deuotion that wee imagine and perswade our selues to be therein but rather euermore to humble our selues in the sight of the imperfections thereof And looke what grace and godlines there is in anie and namely the grace of prayer it is our dutie to acknowledge that it is not of our selues but of the holy Ghost Neither are wee to thinke that anie prayers which we make are heard nor any other dutie accepted for any worthinesse of vs but because the holy Ghost raiseth vp sighes and groanes in vs and maketh request for vs vnto God together with our Sauiour Christ Rom. 8.26.27 And Reuel 8.3.4 And euen this that wee haue the grace to offer vp our prayers vnto God it is a fruite of our Sauiours heauenly intercession for vs. And the same grace also of our care to make our prayers to God in the name of our Sauiour heere from earth it may be a good proofe vnto vs that our Sauiour is an intercessour in heauen for vs. But our manifold failings both in prayer and in all other duties ought iustly to cause vs vnfainedly to acknowledge our selues euen when wee are at the best to be but vnprofitable seruants Luk. 17. verse 10. Thus hauing seene the duties belonging to the aduancement of our Sauiour in his roiall Priesthood let vs come to his aduancement in his roiall kingdome Question Which are the duties of faith belonging therevnto Answer First inward reuerence of soule and spirit in the most dutifull acknowledgement of his most roiall soueraigntie ouer his whole Church and euery member thereof Secondly all religious worship and seruice both inward and outward according to his word and commandement Thirdly obedience and submission to those that rule ouer the rest in his name both ciuill Magistrates and Church gouernours Yea all christian obedience to his lawes and commandements in the common actions and conuersation of our whole liues Finally all diuine honour praise and glorie for the whole worke of our redemption and saluation That we doe stand bound in respect of the royall or princely aduancement and soueraigne Lordship of our Sauiour at the right hand of God to yeelde him all reuerence in the acknowledgement of the same his high soueraigntie we haue a sufficient warrant from that great and solemne proclamation made from the God of heauen by the Apostle Peter in that first publike Sermon of his which hee made Acts 2. by the which three thousand soules were conuerted and brought to the faith and obedience of this great and glorious Lord our Sauiour Dauid saith the Apostle verses 34 35 36 c. is not ascended into heauen but he saith The Lord saide to my Lord sit at my right hand vntill I make thine enemies thy foote-stoole Therefore let all the house of Israel know for a suretie that God hath made him both Lord and Christ this Iesus I say whom ye haue crucified Now when they heard it they were pricked in their hearts c. And againe chap. 5. verse 31. God hath lifted vp Iesus with his right hand to bee a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes According also to that propheticall instruction by a sweete allegorica l description of the spirituall marriage of our Sauiour with his Church Harken O daughter saith the Psalmist and consider and incline thine eare forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for hee is thy Lord and reuerence thou him The word which the Prophet vseth noteth such a reuerence as is declared by outward bowing or falling down before him vehashtahaeui-lo Hence therefore wee haue a fit occasion giuen vs to proceede from the inward reuerence to
the proofe of the second point that all religious worship both inward and outward is due to our Sauiour sitting at the right hand of God Which that it is so it may be euident vnto vs from that which we reade Philip. 2.9 10 11. where after that the Apostle hath made a notable description of his exceeding great humiliation hee inferreth this vpon it saying Wherefore also God hath highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bow both of things in heauen and of things on earth and of things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Reade aâ—so 1. Tim. â— 21 I charge thee saith the Apostle to Timothie an Euangelist before God and the Lord Iesus Christ and the elect Angells that thou obserue these things without preferring one to another and doe nothing partially He speaketh of such things as doe nearely concerne the diuine worshippe and seruice of God and our Sauiour Christ and the reuerend ordering and performing the duties thereof And againe 2. Epist 4.1 I charge thee therefore before God and before the Lord Iesus Christ c. Reade also Heb. 12.28 29. Wherefore saith the Apostle seeing we receiue a kingdome he speaketh of the kingdome of our Lord Iesus Christ now established from heauen which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire And so it is said of our Sauiour Christ that hee shall come at the last day with flaming fire rendering vengeance to them that doe not know God and which doe not obey the Gospel of our Lord Iesus Christ c. To this purpose therefore the propheticall exhortation of the 2. Psal ought to take place among vs yea among the Princes of the earth as wee reade verse 10 c. where after that the Prophet hath shewed how fearefully our Sauiour shall proceede against his enemies yea euen here in this worlde hee earnestly admonisheth and exhorteth those that bee corrigible euen so manie as appertaine to the Lorde that they would bee wise in time and so preuent the perill Be wise now therefore O yee Kings saith he be yee learned O yee Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the Sonne that is in all honourable sort declare your selues to be his willing and professed subiectes lest hee be angrie and yee perish in the way to wit before you bring your owne deuises to passe which surely hee will frustrate aboue that you can be aware when his wrath shall sodenly burne or as they translate and as the wordes will well signifie burne neuer so little to shewe the fearefulnesse of his wrath And then hee concludeth the Psalme with this excellent sentence Blessed are all that trust in him The last place which I will alledge to this purpose is Psal 110. verse 3. where the same holy Prophet euen the princely Prophet Dauid deriueth this as an effect from the sitting of our Sauiour in his kingly glory and souerainge power at the right hand of God that his people should bee such as will through the mightie power of his word and by grace of his holy Spirit in the daies of his Gospel stocke in companies and that also with great cheerefulnesse to yeelde all spirituall worshippe and seruice to our God in the name of Iesus Christ our Lord. The Lord saith King Dauid shall send the rodde of thy power that is the scepter of his word and Gospel out of Zion saying Be thou ruler in the middest of thine enemies Thy people shall come to offer willingly in the time of the assembling of thine armie to wit to defend thy Gospel by the sword against the violent aduersaries thereof according to that Psalme 47. verse 9. or rather when they shall come by troopes vnto the places of thy spirituall worshippe to learne to fight thy spirituall battells against their spirituall enemies the worlde the flesh and the Diuell by an allusion to the holy custome of the Iewes resorting by companies to the Temple of the Lord at the solemne feastes of the Lawe according to that Psalme 42. verse 4. and Psalme 84 verse 7. For so the wordes seeme to follow aptly thus in the seemely places of thy holinesse yea euen from the wombe that is so soone as they shall bee spiritually regâ—nerated vnto thee as it were betimes in the morning or at the peepe of the day that is most diligently shall the dew of thy youth that is thy newe borne babes very copiously according to the falling of the dew vpon the earth like to that phrase of speech 2. Sam. 17.12 vsed in that sense though then by Ahitophel to a wicked purpose shall present themselues vnto thee The reason whereof followeth answer rable to that which went before The Lord hath sworne and will not repent Thou art a Priest for euer after the order of Melchisedech And thus wee see that from this Article concerning our Sauiours royall aduancement to bee the onely spirituall King and Prince of his Church that is of all the Saintes of God that all holy and religious worship is due vnto him Now thirdly that all submission and obedience is for his sake and according to this word to be yeelded to all ciuill Magistrates and t all ecclesiasticall Church gouernour as it is euident Rom. 13.1 c. Let euery soule be subiect to the higher powers c. And Matth. 18.15 and verses 18 19. Verily saith our Sauiour I say vnto you Whatsoeuer ye shall binde on earth shall be bound in heauen c. Where out of all question he had respect of that heauenly soueraigntie which he hath now at the right hand of God And fourthly touching generall obedience in the common actions and conuersation of our liues reade Colos 3.1 c. If then yee be risen with Christ saith the Apostle seeke those things which are aboue where Christ sitteth at the right hand of God Set your affections on things which are aboue and not on things which are on the earth For ye are dead your life is hidden with Christ in God When Christ who is our life shal appeare then shal ye also appeare with him in glory Mortifie therfore your meÌ„bers which are on the earth fornication vncleannes c. And 1. Thes 4.1 2. And furthermore saith the Apostle we beseech ye brethren exhort ye in the Lord Iesus that ye increase more more as yee haue receiued of vs how yee ought to walke and to please God For yee know what commandements we gaue you by the Lord Iesus For this is the will of God euen your sanctification and that ye should abstaine from fornication c. If we shall doe thus yea constantly to the end and not be turned away by any afflictions then behold
how gratious the promise is It is a true saying saith the Apostle 2. Tim. chap. 2.11.12 For if we be dead with him that is with out Sauiour we shall also liue with him If we suffer we shall reigne with him And Reuel 2.26 27 our Sauiour testifieth thus by his holy Apostle from heauen He that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer Nations and he shall rule them with a rod of yron and as the vessells of a potter shall they be broken Euen as I receiued of my Father so will I giue him the morning starre that is singular brightnesse and glorie comparable to the morning starre answerable to that prophesie of Daniel chap. 12. â— They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euer and euer And againe Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Let him that hath an eare heare what the Spirit that is the spirit of our Lord Iesus Christ by his holy Apostle from heauen sa it vnto the Churches These promises therefore and such duties to the constant performance whereof they are made are diligently and religiously to be attended and beleeued of euery true christian Finally touching the last branch of the answer to wit that all diuine honour and glory is to be giuen to our Sauiour for the whole worke of our redemption and eternall saluation We haue the practise of the Church of God in the heaâ—ens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vâ—rses 6 7 8 c. they doe most solemnly giue high glory to our Sauiour Christ in that behalfe falling downe and saying Thou art worthie c. And verse 12. The Angells say with a lowd voyce Worthie is the Lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and praise Yea the vision declaring what is the duty of all as well in earth as in heauen representeth vnto Iohn that all the creatures which are in heauen and on the earth and in the sea and all that are in them doe say Praise honour and glorie and power be vnto him that sitteth vpon the throne that is to God the Father and vnto the Lambe for euermore That is to the Sonne our Lord Iesus Christ who according to this Article of our faith sitteth for euer at his right hand And this is that wherevnto we and all the Church of God in the daies of the Gospâ—l are prophetically exhorted and earnestly stirred vp by a fiuefold repetition of the same words Psal 47.5 6 7. God is ascended with triumph euen the Lord with the sound of the trumpet Sing praises to God sing praises sing praises vnto our King sing praises For God is the King of all the earth that is of the whole Church both Iewes and Gentiles sing praises euâ—ry one that hath vnderstanding Or rather thus sing praises with a Psalme of instruction that is to say fit to instruct vs in this mysterie of the exaltation of our Lord and Sauiour And herevnto the excellencie of the person of our Sauiour is very forcible and aâ—so the highnesse of that place from whence all the mercies of God are confirmed and the daily fruits thereof renewed vnto vs. For we vse to esteeme gifts and tokens of loue at very high price when they come from Persons of high place Most of all therefore and m st highly ought we to esteeme those most excellent gifts and blessings which doe continually descend vnto vs from the most royall hand of our Sauiour Christ euen from the right hand of God in the highest heauens To him therefore be all honour and glorie and praise for euer and euer Amen And thus albeit this yeelding of glory and praise to our Sauiour is a part yea a chiefe part of his diuine worship and might well haue beene spoken of in the second branch yet it neede not be thought to bee much amisse that it should in this wise be made a speciall conclusion of the whole answer touching the duties of faith belonging to the manifolde comfort of faith touching this Article NOw for the shutting vp of all The danger of not beleeuing this Article according to our order of handling euerie other Article of our faith What is the danger of not beleeuing in our Sauiour Christ and of not obeying him as one thus most highly aduanced to the right hand of the most sacred Maiesty of God Ans It cannot be that the faith of any such should be perfitly established Nay rather all that shall remaine in this their vnbeliefe and disobedience against our glorious Lord and Sauiour shall not onely be excluded from euery benefit of Christ but also stand most deepely subiect to extreame wrath and iudgement as a iust punishment for so great and intollerable a contempt Explication proofe It must needes be so indeede For seeing as it was said euen in respect of the appearance of our Sauiour in the time of his humiliation that he which did not then beleeue in him was condemned alreadie because hee beleeued not in the name of the onely begotten Sonne of God Iohn 3.18 Much rather may it be affirmed now after that our Sauiour is ascended thus into heauen and fully established in his glory And wee may here againe call to minde the wordes of our Sauiour Iohn 8.23 24. and verses 34 35 36. The summe whereof is this that if we beleeue not in him as one that came from heauen as one being sent from God and is gone againe to God into heauen we shall die in our sinnes Herevnto likewise serueth that which our Sauiour spake chap. 16.9 that the holy Ghost after his ascension to the right hand of God in the heauens should rebuke the world of sinne to wit in it selfe euen to the owne condemnation as touching those that would not beleeue in him thus leauing the world after his manifesting of himselfe and going away againe to him that had sent him In which place of Scripture also our Sauiour said further that the holy Ghost should after the same his ascension conuince the world of righteousnesse that is should shew by reall proofe and demonstration euen by reason of his ascension that our Sauiour is righteous for so are the words of our Sauiour himselfe Because I goe to my Father and ye shall see me no more Our Sauiour meaneth till the end of the world And last of all our Sauiour added in the same place of the Euangelist Iohn that the holy Ghost should come to conuince the world of iudgement that is to say that wrath and vengeance is due to all that will not beleeue in him seeing hee hath made it most cleare and euident that the Prince of this world that is the
herevnto Answer First of all it hath beene declared that it is the dutie of euery faithful Christian to comfort themselues And one to comfort another in the expectation of the comming of our Sauiour to iudgement to goe on forward in the profession and obedience of his name and Gospel against all grieuances and discomforts whatsoeuer and namely against all sinister iudgements that any doe giue forth or conceiue against vs while we be sure that we walke with a right foote in the way of the Gospel And secondly we are to stir vp our hearts to a longing louing desire and that also euen with a patient waiting after this gratious appearance of our Lord Iesus Christ to the righting of all wrongs and to the establishing of all righteousnesse and iudgement in his euerlasting kingdome ExplicatioÌ„ proofe That we are to comfort our selues in the assured expectation of the comming of our Sauiour to his last iudgment it may be perceiued of vs from that incouragement and exhortation which he himselfe gaue to his Disciples that they should look vp lift vp their heads as we saw before And that we should one of vs comfort incourage another it is euident froÌ„ that aduise which the Apostle Paul gaue to the Thessalonians 1. Ep. ch 4.18 The Lord himselfe shal descend from heauen c Wherefore comfort your selues one another with these words And further that we are from hence to comfort our selues against the sinister judgments of men while we walk vprightly in our callings before the Lord it may appeâ—r froÌ„ the exaÌ„ple of the same Apostle in his own practise 1. Cor. 4.3 4. As touching me I passe very little to be iudged of ye or of mans iudgmeÌ„t no I iudge not mine own self For I know nothing by my self yet am I not thereby iustified but he that iudgeth me is the Lord Neuerthelesse we must not so vnderstand these words of the holy Apostle as though he did simply condemne all Iudgments of men after the manner of wilfull inordinate or hauty persons who care not what any man think of theÌ„ though they walk in offensiue waies No nothing so But his meaning is that he doth principally seek to approue himself in keeping saith a good coÌ„scieÌ„ce in the sight of God wherby he was so guided that he could not easily giue any iust occasioÌ„ of any great offence in his conuersatioÌ„ toward meÌ„ And verily of all courts and assises whether ciuill or Ecclesiasticall we haue all of vs most neede to be chiefly carefull what shall at this last iudgement be either alowed or disalowed before the iudgement seate of our Sauiour Christ For if happily wee shall keepe so good a course that wee shall be approued then it mattereth not who in the meane while haue iudged and condemned vs. And as touching those that shall be then disalowed and reiected what shall it benefit them though they haue preuailed in all other courts so as euery man hath fallen before them The consideration of the righteous iudgement of God euen here in this world hath ground of much comfort as we may see by the practise of the seruants of God who haue from the vniust sentences of men prouoked to him as to the onely iust Iudge as Psal 4.1 and Psal 7. And Psal 26.1 and 35.1 c. 7. Reade also Iob chap. 19. verses 22 23 24 25 26 27. The reason is because he is the God of iudgement he to whom all iudgement doth coÌ„tinually belong For as we reade Psal 94. He that planted the eare shall not he heare c. yea as Abraham pleadeth rightly Shall not the Iudge of all the world doe right But the full comfort dependeth vpon this finall iudgement that now we speake of Now secondly that we are to haue a louing longing desire with a patient waiting for this fin all iudgement and appearing of our Sauiour it may appeare vnto vs in that the Apostles doe describe the children of God by these properties First that they loue the appearing of our Sauiour 2. Tim. 2.8 Secondly that they long after it Reuel 22.17 and verse 20. Reade also Song of Songs chap. 2.16 17. and chap. 8. the last verse as Tremellius and Iunius doe translate and interpret those words Accurre c. And thirdly Luk 12.27 and Matth. 24.46 they are pronounced Blessed that doe duly waite for it For the which propertie of waiting see also 1. Cor. 1.7 Philipp 3.20 Tit. 2.13 And alwaies remember that watching must bee euermore a companion of waiting But of this more anone For to the end that we may haue this louing and longing desire after the comming of our Sauiour Christ with the comfort of a good conscience diuers other duties are necessarie as hath beene declared in our course of ministerie and preaching concerning this Article Question Now therefore which are they Answer To the end we may comfortably looke for the comming of our Sauiour to iudgment the due meditation of it must moue vs First to the leauing and forsaking of all our sinnes and the inordinate loue of this vaine transitorie world with the fickle pleasures profits and cares thereof with godly sorrow for all the sinnes and folies which we haue committed through the abuse of Gods long sufferance and patience toward vs. Secondly to the carefull watching against all sinne and vanity of heart and life with all the tentations thereof for all time to come Thirdly it must moue vs to the diligent studie and constant endeauour to minde and practise all good and godly duties in the religious feare of God and namely of the duties of loue and mercie in the relieuing and succouring of poore distressed and succourlesse Christians and of pitie and compassion ouer poore sinners in vsing all good meanes such as are holy reproofes instructions counsells perswasions and prayers to God if by any meanes they might with our selues specially those that belong vnto vs happily escape the fearefull damnation and be blessed partakers of the saluation of that great day Fourthly it must moue vs to patience in all present sufferings yea euen with ioyfulnesse in the thought and meditation thereof Fiftly it must restraine vs from all false or rash and vncharitable iudgement against any Finally the meditation of the last iudgement must admonish and confirme vs to hold fast the holy fellowship and communion of Saintes among the rest of the faithfull seruants of God Explication It is very true O therefore that it would please the Lord our God and heauenly Father so to open the eies of our minds to touch our hearts by the singer of his holie Spirit euen for our Lord Iesus Christ sake that we might once throughly beholde consider the terrour of that day which shall assuredly befull the wicked on the contrarie what that vnpeakeable ioye glorie is which our Sauiour Christ the Lord of life glory will giue to all that belong vnto him For
trie and examine his doctrine to be a meere impostor and a most dangerous seducer Finallie the true comming of our blessed Lord and Sauiour is yet to come the comming of that false Christ which H. N. teacheth is as he saith allready at this day Neither if wee giue him any credit that is if wee will beleeue a most false and fantasticall Hereticke is there any other day to be looked for as hee both writeth and affirmeth expressely in that his booke which hee calleth The ioyfull Message The true comming of our most blessed Sauiour therfore is not that comming which the most accursed H. N. would haue vs to beleeue without anie further expectation or waiting for Let vs therfore bouldlie reiect N. H. with all his false and hereticall doctrine But we are not to reiect him alone but diuerse other also in respect of their false conceits against the truth of this Article in any branch of it either concerning the blessed estate of the godly or the cursed and wofull estate of the wicked for euer and euer by vertue of this iudgement For it shall be in vaine to dreame with the Chiliastes as if after a thousand yeares the damned should be deliuered from their torment or with those that are called Misericordes who vnder pretence of Gods mercie imagine that he will condemne none to be punished eternally but will after a certaine time release them Wherein they making themselues more mercifull then God they doe thereby also destroy his most glorious and eternall iustice Of which sort of false interpreters of this last iudgement of our Sauiour Christ we may read in Augustine in his 21. booke De ciuitate Dei cap 8 9 10. and 17 18 19 20 21 22. Vnto whom also doe the popish sort approch in their fancies about limbus and their purgatorie fire as if sinnes could bee otherwise satisfied for then by the blood of Iesus Christ or otherwise bee apprehended then by a true and liuely faith to perfect iustification while men liue here in this world Neither are they to be regarded that vainely dispute of that euerlasting fire which is threatened for the punishment of wicked men and of the wicked Angels as though no spirit were subiect to the feeling of fire c. For God knoweth well enough to verifie euery iudgement that hee hath denounced neither wil he be failing in the executioÌ„ of this the last of all which shall be as a perpetuall sealing vp and ratifying of all the rest Finally most damnable are those mockers which the Apostle Peter hath prophesied of euen all they in whom the same prophesie is at this day fulfilled who account this doctrine of the comming of our Sauiour to iudgement no better then a fable and therefore doe despise all whatsoeuer is spoken of it But it is certaine that they shall one day finde to their endles terrour and woe that God will in good earnest bee auenged of all their mockings For hee will surely come and hee will bring his wages with him as the holy Scriptures doe teach at what time the full paiment of the wicked shall be no more delaied then the reward of the godly shall according to that which wee reade Isai ch 40 10. and ch 62 11. and Reuel 22.12 Yea both holy Scripture and also reason and the conscience of euery one not seared as it were with a hote yron and hardened doe euict that it shal and must be so Touching the holy Scriptures and the testimonie thereof we haue seene it so plentifully auouched before that we need not now stand to produce them againe And that it standeth vpon good reason euery man that will not put out his owne eyes may easily see For seeing God is iust it cannot be but it must one day goe thenceforth perfitly well with those whom he loueth and fauoureth and whom he hath persitly iustified in our Sauiour Christ And likewise it cannot be but perfite iustice must one day and for euer be executed vpon the wicked according to their demerites The which because it is not in this world which is a time of the long suffering of God it must needs be in an other And so the Apostle Paul reasoneth and teacheth vs to reason to our comfort euen as he taught the Thessalonians 2. Ep chap 1. verses 4 5 6 7 8.9 10 11 12. Your patient induring of afflictions and tribulations which ye suffer saith he is a token of the righteous iudgement of God that ye may be accounted worthy of the kingdome of God for the which ye also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you And to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels In flaming fire rendring vengeance c. And againe 1. Cor 15.19 If in this life onely we haue hope in Christ we are of all men the most miserable But it is not so And therefore shall that be generally accompâ—â—â—hed concerning all afflicted Christians and against all the wicked which is spoken of the rich man and Lazarus You in your life time will God say receiued pleasure and the godly paines Now therefore are they comforted and you are tormented It is true that as we read 1 Pet 4 17 18 19. Iudgement beginneth at the house of God But as the same Apostle saith further If it first beginne at vs what shall be the end of them that obey not the Gospel of God And if the righteous be scarcely saued where shall the vngodly and sinner appeare Iustice also is accounted among men to haue the due course though the full iudgement and execution of those that are coÌ„mitted to prison be deferred til the daies appointed for the sessions assises And therefore why should we not much rather esteeme the iustice of God to be effectuall though the finall and full iudgement day which shall bee as it were the generall assises for the whole world be deferred vntill the dissolution and end thereof And finally the conscience no doubt of euery man that is not grossely hardened seeleth a kinde of smmons in himselfe concerning this last iudgement as was saide according to that saying of the Apostle Paul Rom 2 15. their conscience bearing witnes and their thoughts accusing one an other or excusing Wherefore beloued in the Lord howsoeuer it is with any mockers or mis-interpreters of this holy Article of our faith let vs vndoubtedly beleeue it in that true sense which the holy Scriptures themselues doe report and teach the same vnto vs. Yea let vs beleeue it as that which is necessary for the establishing of our faith in all the rest and for the confirming of the whole fruite and benefite of them vnto vs for euer And in the hope thereof let vs I beseech yee carefully prepare our selues that wee may be found such as wee ought to be walking in the holy duties aboue specified And namely let
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
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
be their enemie and he fought against them We haue a fearfull example in those that tempted the holy Ghost by their hypocriticall dealing Act 5 3 c. And most fearfull is the estate of all such as doe at any time commit that sinne which is most properly called the sinne against the holy Ghost For as our Sauiour affirmeth this sinne shall neuer be forgiuen Thus the holy Ghost is perfectly righteous yea in all perfection of all diuine attributes equall to the Father and the Sonne and therefore very true God together with them Together I say that we may be admonished to vnderstand this doctrine rightly Not as though the holy Ghost were God seperated from the Father and the Sonne or a God of himselfe absolutly and euery way distinguished from them but onely in the vnitie of essence a distinct Person in the same God-head with the Father and the Sonne and so in an essentiall relation of person one very God with theÌ„ And accordingly I say so one to the end we might be admonished not to beleeue in the holy Ghost as a seperated or distinct God but onely as in a distinct person in the vnitie of one and the same God And finally that wee might in like manner be herewithall aduertised that we are not to worship the holy Ghost in any imagined seperation of his person from one and the same Deitie of the Father and the Sonne no more then we are to confound his person with theirs To the which End Gregorie Nazianzene worthy is that golden rule or saying of that godly and orthodoxe Father to be in continuall remembrance which is recorded in the more generall doctrine of the whole blessed and glorious Trinitie I cannot thinke vpon one saith hee but by and by I am compassed about with the bright-shining of the three and I cannot seuerally discerne the three but I am speedily caried backe to one Wherevpon also worthily aduiseth Maister Caluin saying Let it not once come into our mindes to imagine such a trinitie of Persons as may deteine our thought in any seuerall distraction and doth not forthwith bring vs backe againe to that same Vnitie The name of Father Sonne and holy Ghost doe giue vs to vnderstand that there is a true distinction lest any man should thinke them to be bare names of addition whereby God according to his workes should bee diuersely entitled but they doe onely note a distinction and not a diuision Thus much out of Maister Caluin Iustit lib. 1. cap 13. Sect. 17. BVt now after this more large and generall discourse I would gladly that you would make some briefe rehearsall of the principall workes of the holy Ghost in the church of God such as are for the particular benefit of euery true member of it Question Which be they Answer First the holy Ghost teacheth inlighteneth the mind with the knowledge of the truth Secondly hee assureth and confirmeth him whom he hath thus taught the truth to beleeue the same Thirdly he humbleth and conuerteth the will and affection of the heart to loue and delight in it Finally he helpeth comforteth guideth and confirmeth the whole man both body and soule and Spirit to continue and increase in the obedience of the same truth of God against all the temptations wherewith the fleshe the Diuel and the world would hinder and if it were possible vtterly frustrate any part of the same his most holy and blessed worke ExplicatioÌ„ proofe For the first part of this answere call to minde Nehem chap 9.20 mentioned a litle before Read also Iohn chap 16. verse 13. The holy Ghost as our Sauiour teacheth vs is the spirit of trutn and leadeth into all truth And Iohn 1. Epistle chap 2. verses 20.27 The holy Ghost is called by the Apostle the anointing which we haue from our Sauiour that holy one of God This anointing which ye haue receiued of him saith he dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you all things Forthe second part of the answer read Rom 8.16 The Spirit of God beareth witnes with our spirit that we are the childreÌ„ of God And 2. Cor 4.13 The spirit giueth faith Likewise 1. Epistle 12 9. Faith is giuen by the Spirit And Gal 4.6 God hath sent forth the Spirit of his Sonne into four harts which crieth Abba Father For the third part read Psal 143.10 where the holy Prophet praieth thus Teach me to doe thy will for thou art my God let thy good Spirit leade me into the land of righteousnes Or rather as Trem translateth per terram planam as if the Prophet had saide Grant me to walke as on an euen ground or in an euen course as wee would say sine offensa tui aut cuiusquam without the offeÌ„ce of thee ô God or of any man Read also Ezek 36 25 26.27 And Ier 31.3 conferred with Heb 8 10. and chap 10. verses 15.16 as was vpon another occasion alledged not long before For the proofes of the latter part we shall haue a more fit occasion to speake of them when wee come to the Comforts and therefore wee will forbeare to produce them now In the meane season we may not vnprofitably looke backe to that which is set downe in the doctrine of Repentance 1. Booke pages 70. 71. Here also to make all more full and plaine we will referre these most gracious operations of the holy Ghost to these seuen heads following First that he inlighteneth the minde Secondly that he reneweth the will Thirdly that he comforteth the feeble minded Fourthly that he augmenteth and increaseth grace Fiftly that he raiseth vp such as fall Sixtly that he maketh them more strong against temptation Seuenthly that he gouerneth the whole course of the life of Gods children The which also as I haue receiued them well expressed in latine verse by a good Christian brother one well affected at the hearing of this doctrine preached so will I set them downe for the godly delight of the learned Reader and then will I briefly english the same for the benefite of the rest 1. Docet SPiritus erudiens tenebras dispergit opacas Mentis vt aspiciat lumina sacra Dei Ioh 16.13 Neh 9.20 Spiritus arte sua diuinas perdocet artes Dogmata quae ratio null a docere queat 2. Regenerat Spiritus ingenitos praui constringit awores Iohn â— 5. Mutat affectus quos facit esse nouos Spiritus ad luctum peccati peruehit altum Hinc dolor hinc moeror displiâ—â—isse Deo Spiritus ex luctu cordis solatia gignit 3. Consolatur Mentibus infundit gaudia quippe Deus Iohn 14 1â— Spiritus alta mouens remouet suspiria cordis Testis amoris inest signat adesse Deum 4. Auget Spiritus assiduis dotes accessibus anget Crescat vt in multum quod fuit ante parum 2. Cor. 3 1â— Spiritus exauget
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
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
of our liues Prou. 4 23. Yea and so much the rather also because without the inward obedience of our soules and spirits vnto God all externall obedience is of no account before him Isai 28. Matth. 15. For as God is a Spirit so he requireth to be spiritually worshipped and serued of all true worshippers of him Iohn 4. And that with all integritie as the Prophet giueth to vnderstand in one instance Psalme 103. My soule praise thou the Lord and all that is within mee praise his holy name Reade also Psalme 24. verses 7 8 9 10. Secondly that it is our dutie to pray for the sanctification of our soules wee are taught from the example and practise of the Apostle Paul 1. Thes 5.23 Thirdly concerning our owne care wherein we stand bound to watch ouer our owne soules that we neuer suffer them to decline from the true loue and feare of God but may alwaies keep thē pure chaste faithfull vnto him Reade againe Prou. 4.23 Keepe thine heart with all diligence Or thus more neare to the originall or canonicall text With or aboue all watchfulnesse watch ouer thine heart c. Reade also Numbers chap. 15. verses 37 38 39 40 41. And Psalme 73.23 24 25 c. Yet I was alwaies iwth thee thou hast holden mee by my right hand Thou wilt guide mee by thy counsell and afterward receiue mee to glory Whom haue I in heauen but the and I haue desired none in the earth with thee My flesh faileth and mine heart also but God is the strength of mine heart and my portion for euer For lo they that withdraw themselues from thee shall perish thou destroyest all them that goe a whooring from thee As for me it is good for me to draw neare to God therefore I haue put my trust in the Lord God that I may declare all thy workes Our soule is the principall and most excellent part of vs vpon the welfare whereof resteth the welfare of our bodies also so that the whole person of a man beareth his denomination from the soule according to the phrase of the holy Scriptures as Psal 3.2 and Psal 7.2 and 22. verses 20 21 and 57.4 and in many other places according also to that which is said of Ionathan that hee loued Dauid as his owne soule 1. Sam. 18.3 And therefore by all reason wee ought to be chiefly carefull and charie ouer our soules as we may learne from many of the holy Psalmes where aboue all things the soule is most often and most earnestly mentioned in praier as the chief iewel darling of euery man Where also it is euery way most tenderly cherished and incouraged by these and such like speeches Let my soule liue O deliuer my soule Why art thou cast downe O my soule My soule trust thou in the Lord. My soule panteth after God My soule thirsteth for God c. Thus ought euery one of vs beloued in the Lord be most tender and charie ouer our soules But alas if wee examine our selues by these paterns and examples it will be found that for the most part it is with vs as if our soules were of very little estimation and price with vs. All our care is vsually for our bodies how wee may pamper adorne and euery way set out and aduance them But as for our poore soules they are left in the sordes suddes I might haue said they are left vnswept and vngarnished altogether forlorne and vnprouided for famished and starued vnlesse it be to afford the Diuell his welcome to make vs seuen fold more miserable answerable to that tricking which hee is delighted with according to the admonition of our Sauiour Matthew chapter 12. verses 44 45. And hereof among other things the little regard which wee haue of the word of God which is the onely true food the staffe and stay the store house and wardrope for the inriching and decking of our soules it is a speciall euidence to argue against vs that wee make little account of our soules Euery one I confesse will say that he hath a soule to saue c but how few doe take the right way or duly regard the meanes of their saluation It is euident therefore that the most part haue little or no true care at all to haue their soules saued Let such therefore learne from this admonition to better their duty herein or else let them know that they must of necessitie misse of that saluation which they would seeme to desire and looke for But as touching those that haue a true care of their soules they may and ought according to the fourth branch of the Answer comfortably to animate and incourage themselues against all crafts or violences of their aduersaries who or whatsoeuer they be According to that incouragement which our Sauiour giueth Matth. chap. 10. verse 28. Feare not them that can kill the bodie but are not able to kil the soule And Luke chap. 12. verse 4. I say vnto ye my friends be not afraid of them that can kill the body and after that are not able to doe any more But I will forewarne ye whom ye shall feare c. And againe Hee that will loose his life for my sake saith our Sauiour shall saue it How so By loosing the naturall life he shall attaine to a better life that is his soule shall liue more blessedly in heauen then it can doe here on earth Our Sauiour hath abolished death and brought life and immortality to light through the Gospel 2. Tim. 1.10 Read also 2. Cor. 5. verses 6 7 8 9. Therefore we are alwaies bould though we know that whiles we abide in the body we are absent from the Lord. For we walke by faith and not by fight Neuertheles we are bould and lone rather to remoue out of the bodie and to dwell with the Lord. Marke this well that the soule is at home with the Lorde so soone as it leaueth the body Wherefore also The Danger of not beleeuing this Article as the Apostle addeth further We couet that both abiding here and departing from hence that is both in life and in death we may be acceptable to him Fiftly all such may and ought according to the last branch of the answer comfortably commend their soules to God in all dangers after the example of Dauid Psal 31.5 And euen at the point of death it selfe after the example of our Sauiour Luke 23.46 And of Stephen Acts 7.59 as wee haue seene before Such are the duties of faith concerning the comfort of the blessed immortality of the soule Question NOw in the last place of our inquirie touching the same Seeing we ought to be euery way thus carefull ouer our soules as hath beene declared Is there not great danger in that secure neglect which is commonly among all sorts of people as if they needed not to be any thing at all or very little carefull about this blessed immortality which you speake of Answer Yes no
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
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13
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
hearts and reynes And Ierem 11.20 and chap 17.10 I the Lord searche the heart and trie the reynes Acts. 15.8 God which knoweth the hearts and 1. Thess 2.4 Iudge of the whole world Gen 18.25 Shall not the iudge of all the world doe right saith Abraham to the Lord. Read also Iob. chap 34.10 c. 19. He iudgeth without respect of persons Deut 10.17.18 Acts 10.34 Rom 2.11 And in many other places The iudge who maketh lowe who also maketh high Psalm 75.7 Lorde of Hostes Psalm 46.7 The Lorde of Hostes is with vs. And Psalm 82. thrise in that Psal And Ps 84. fower times and Psa 89.8 O Lord God of Hostes who is like vnto thee which art a mightie Lorde and the truth is about thee 32.18 Amos 4.13 The Lord of Hostes is his name And note also that the works of God not onely of Creation of the ordinaâ—ie course of Gouernment but also his extraordinarie and wondrous works partly such as he worketh by his own immediate hand partly such as he worketh by the ministerie of his seruants both for his people and against the wicked they are so manie declarations of his diuine wisedome mercie iustice c. According to that Psal 9.16 The Lord is knowne by executing iudgement Selah A point worthie singular obseruation And in respect of his mercie according to that Psal 68.20 This is our God euen the God that saueth vs. c. Question NOwe which are the titles of God in a more particular respect of the degrees of his people in humane societie Answere He is in this respect called the most high excellent he that inhabiteth Eternitie whose name is the Holie one Isai 57.15 Ps 83.18 The mosthigh ouer the whole Earth Ps 97.9 And 1. Tim 1.17 The King euerlasting immortall God onely wise And ch 6.15.16 He that is blessed prince onely the King of Kings Lord of Lords who only hath immortalitie dwelleth in the light that none caÌ„ attain vnto whoÌ„ neuer man saw neither caÌ„ see vnto whoÌ„ be honor power euerlasting AmeÌ„ Explication proofe This title of GOD Gneljon the most high is often in the Psalms namelie in these 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107 Read also 1. Chron 29.11.12.13 and Psal 24.7.8.9.10 The king of glorie that is the most glorious King And 82.1 God standeth in the assemblie of Gods For Iudges magistrates assembled are the honourable assemblies which God himselfe hath called to the seate of iustice and hee iudgeth among Goddes that is among the same Iudges magistrates gathered togither in his name either ratifying euery right sentence which they giue or reprouing the contrarie as it followeth in the same Psalme For all Iudgement is properlie the Lords it is his soueraigne prerogatiue belonging as it were to his Crowne and Dignitie Deu 1.17 2. chro 19.6.9.10.11 Read also Eccles ch 5.7 If in a Countrie thou seest the oppression of the poore and the defrauding of iudgment iustice be not astonied at the matter For he that is higher then the high regaraeth yea he that is most high aboue them Where the word Gebhohim vsed in the plurall nuÌ„ber noteth the most high excellencie of God And that also as some interpret it in respect of the most high misterie of the holy Trinitie In Ezra NeheÌ„ God is diuers times called the God of heauen Thus we see what manner of one God is in comparison of those that bee in higher place aboue the rest Though they be high yea higher powers as Ro 13.1 yet God onely is the most high Wheras these are mortall Ps 146.3.4 Isa 51.12 The Lord God is immortall Though they dwell in Princely Palaces yet their dwelling places are nothing coÌ„parable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌ„t but God is one hath the whole soueraigntie entierly vnited in himselfe Ps 47.6.7.8.9 God is called also oftentimes in the holy Scriptures Adonai the chief Lord authoriser supporter of all Lordship and Gouernment And therfore the title is in a speciall forme of writing attributed to God as some obserue Adonai not Adon or Adoni as it is applied to meÌ„ And in this respect of his soueraignty he is called Adonei Adonim Ps 136.3 the Lord of Lords that is the Lord of all that haue gouernment whether domestical eccl or ciuill And Mal 1.6 The plural nuÌ„ber for the singular in the same sense twise in the same verse Hence or according to this the word Heden is vsed for basis or sustentaculum the foundation of a thing Question NOwe further which are the Titles of God which shewe what manner of one God is in respect of those of inferiour estate and low degree who are humbled in themselues c Answer Hee is the Father of Mercies the God of all consolation and comfort 2. Corinth 1.1.3.4 and chapt 7 6. The God that comforteth the abiecte Hee is the Father of the Fatherles and iudge of the Widowes Psalm 68.5 and Psalm 113.5 who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heauens and in the earth Hee raiseth the needie out of the dust and lifteth vp the poore out of the dung c. And Psalm 146.7 He executeth iustice for the oppressed he giueth bread to the hungry He looseth the prisoners c. It followeth that you shew which those kind of titles are which declare what manner of one our God is against the wicked whether Princes or any other Which may they be Question Answere He ouerthroweth the way of the wicked as it followeth in the same 146 Psalm He is terrible to the Kings of the earth Psal 76 12. Yea generally it is a fearefull thing for any conteÌ„ptuous sinner to fall into the hands of the liuing God For vengeance belongeth to the Lord and he will recompence Heb 10 30 30 31. and Rom 12 19 according as Psal 94 He is expresly called God the auenger To this purpose we may call to mind againe That God iudgeth without respect of persons ExplicatioÌ„ proofe For seeing he will not haue his magistrates to respect the poore in any euill cause Exod 23 3 and Leuit 19 15 Much lesse will God himselfe deale partially Question NOw in the last place what are those titles of God which doe concerne his Church and that speciall fauour which he beareth to it and to euerie true member thereof Answere The Lord God of the Hebrewes and the God of Abraham Isaak and Iaacob or Israel in many places of the holy Prophets The holy one Iob. cha 6.10 The holy one of Israel Isai cha 6.3 and 41.14 and cha 43.15 and Luke cha 1.49 Holy is his name The hope of Israel Ierem. 14.8 and Psal 46.1 and 62.8 yea the hope of all the ends of the earth Psal 65.5 The God both of Iew and Gentile Rom 3.29
was in perplexitie c. yet doe I remember the time past I meditate in all thy workes yea I doe meditate in the workes of thy handes And agaâ—ne Psalm 119.27 Make mee to vnderstand the way of thy preceptes and I will mediate in thy wonderous workes And in this comfort iustly may wee reason for the certaintie of all the promises of God yet to be performed and therein to comfort our selues according to that 1. Thes 4.18 Comfort ye one and other with these wordes And according to that of the same Apostle 2. Cor 1.10 God hath deliuered vs from a great death and he doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Secondly the comfort of Gods fatherly prouidence in his vsuall and ordinarie course cannot but be the more comfortable if we consider that it is nothing inferiour but many degrees more bounteous and of longer continuance by great oddes then haue beene the particular extraordinarie actions and workes thereof though for the present neuer so wonderfull and strange as wee may perceiue by comparing the one with the other in their seuerall kindes As for examples sake It must needes be acknowledged that God hath vsed his holy Angels in most worthy and waightie seruices and that at sundrie times according as he hath recorded them and made the memoriall of them famous in his Church both for the bodily preseruation and safetie of his seruants and also for their spirituall instruction and comfort For their bodily saftie and preseruation as we read Gen 19.15 concerning the deliuerance of Lot from the destruction of Sodom And chap 32.1.2 of Iaakob from the rage of his brother Esau Of Elisha from the Host of the Aramites 2. King 6.16.17 Of Hezekiah and his people from that fierce siege of the King of Ashur chap 19.35 in the same booke Likewise Dan chap 3.28 God deliuered the three men of Israel from burning in the hote fierie fornace by the ministerie of an Angell And chap 6.22 Daniel himselfe was by an Angell of God deliuered from the mouthes of the hungry and rauenous lions An Angell also was the holy instrumeÌ„t which God of his goodnes vsed to make the poole of Bethesda healthfull to the diseased euen to any one whosoeuer should from time to time after the stirring of the water by the Angell be first put into it Iohn chap 5 2.3.4 And Act 5.19 The Angell of the Lord deliuered the Apostles out of prison And chap 12.7 An Angell deliuered Peter And chap 27.23 An Angell of God comforted Paul against the feare and danger of ship-wracke And as the Lord hath thus vsed his holy Angels for their bodily deliuerance and preseruation so hath he vsed them in extraordinarie seruices to the spirituall instruction and comfort of his people As Gal 3.19 The Lawe was ordained by Angels in the hand of a Mediator And Dan ch 9.21 c. Daniel was informed concerning the seuentie weekes of yeares that is what should be the space of time from the returne of the people of Israel out of their captiuitie til the time of the deliuerance and redemption of the whole Church of God both of Iewe and Gentile by the death of our Lord Iesus Christ He was also instructed by the same Angell in many other things chap 10 c. Likewise an Angell euen the same Angell Gabriel as it seemeth certified Zacharias of the conception and birth of Iohn Bâ—ptist the forerunner of our Sauiour Christ And the virgine Marie of Christs conceptioÌ„ birth And Ioseph of the crueltie of Herod against him from his birth c. Thus the ministerie of the holy Angels in extraordinarie course was from God exceeding gracious to his Church But their ordinarie and continuall seruice to our Sauiour Christ and his Church is yet greater then in these fewe particulars if it be apprehended by faith and duly weighed and considered according to the testimonies thereof Psal 34.7 Mat 18 10. Iohn 1.51 and Heb 1.6.14 though their seruice is not externally so apparant but in a more secret and inuisible course It may not be denied but God wrought a great and gracious worke by the windes when remembring Noah that was in the Arke hee cleared the earth from the waters Gen 8.1 But is not his prouidence as great and as gracious in his continuall bringing forth of the windes out of his treasures for the daily clearing of the aier lest it should grow contagious c. Psal 133 7. God wrought a wonderous worke as it must be confessed when hee fed the people of Israel fortie yeares together with manna from heauen Deut 8 3 4 and chap 29.5.6 and Iosh 5 12. But is the prouidence of God lesse worthy to be celebrated of vs for feeding all the world with bread out of the earth more then fortie hundreth yeares yea by the space of sixe and fiftie hundreds of yeares according to that Psal 104.14.15 It was indeed a rare miracle of God that the rauens at his appointment fed Elijah the Prophet 1. King 17.4 but the worke of Gods perpetuall prouidence is greater in that he ordereth the continuall flying and the life death of euerie foule euen to the falling of a little sparrowe Moreouer we cannot but acknowledge that it was a notable worke of God in that he caused the gourd or whatsoeuer plant it was to growe vp to his full stature in one night to shadow the Prophet Ionah from the heate of the Sun But why should wee not wonder more at the constant worke of the same our God in the continuall grouth of all plants and trees and grasse ouer the face of the whole earth For it is the most prouident and admirable hand of God which worketh all this Psal 104.14.15 c. as we haue seene before And that we may see it yet further to be so let vs consider it in some other matters The same God who once tooke the kingdome of Israel from Saul gaue it to Dauid 1. Sam 14.28 he doth from time to time order and dispose of all the kingdomes in the world According to that Psal 75.6.7 Dan 4.22 The most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer hee will The deliuerance of Iob out of his affliction was exceeding gracious according to the greatnes of his affliction and accordingly doth the Apostle Iames make him an example for the common comfort of the faithfull insomuch as it is an vsuall thing with the Lord to take pittie vpon his seruants in their greatest aduersities and to deliuer them out of them in his due time Ps 107. Likewise as God deliuered Dauid out of all his aduersitie so he is neare to saue euery one that is afflicted in Spirit Psal 34.17.18 God that destroied the counsell of Ahitophel 2. Sam 17. v. 14.23 hee doth vsually breake the counsell of the heathen and bring to nought the deuises of the people Ps 33.10 And v. 11. The counsell of the
Lord shal stand for euer and the thoughts of his heart throughout all ages As Balaam saide that he could not speake but as the Lord would haue him Numb 24.13 so it is generally affirmed that the answere of the tonge is of the Lord Prou chap 16.1 The ordinarie cures which the Lord worketh concerning all sorts of diseases they are in effect the same and in number infinitely more then his miraculous cures haue beene All proceed from one and the same mercie of God toward his people whether he worke by meanes or without meanes in some processe and tract of time or more speedily in a moment Psalm 103. verses 3 4. As God directed the lot to find out Achan Ionathan Ionah Matthias so by the same prouidence of God the whole disposition of euery lot is of the Lord though to our thinking it is cast into the lap as it were by hap hazard Prou 16.33 Finally as our Sauiour Christ could not be apprehended and put to death vntill the time came appointed of the Lord so the times of all the faithfull seruants of God are in his handes to dispose of them as it pleaseth him al the contrary indeuours of the wicked notwithstanding As 2. Chron 16 9. The eyes of the Lord behold all the earth to shewe himselfe strong with them that are of perfect heart toward him Great therefore is the comfort of faith in Gods fatherly prouidence to euery one that truely beleeueth in him according to this second consideration And the rather will this consideration be comfortable if we obserue that God doth not at this day so tye himselfe to ordinarie courses but so often as he thinketh meete he sendeth extraordinarie succours to his distressed seruants According as it is credibly reported that God hath in these our daies strangely directed his seruants sometimes to preuent the apprehension of their persecutors sometime to escape after they haue bene apprehended though they haue beene narrowly watched According also as at the siege of Rochel it is reported that when the poorer sort wanted bread victual God did send theÌ„ in the riuer a kind of fish called Surdones euery day so long as the siege lasted in great aboundance and that they ceased the same day that the siege brake vp Act and Monum at the very end of the booke Thus much concerning the second help to farther inlarge our coÌ„fort in the fatherly prouidence of God Thirdly to the same ende serueth the experience and testimonie of other concerning the same Such as is the testimonie and experience of Ioshua concerning himselfe and the people in his time ch 21.45 There hath nothing failed saith he of all the good things which the Lord hath said to the house of Israel but all came to passe And againe ch 23.14.15 as it were vpon his death-bed Behold saith he this day doe I enter into the way of all the world and yee knowe in all your hearts and in all your soules that nothing hath failed of all the good things which the lord your God promised you but al are come to passe vnto you nothing hath failed thereof Likewise King Salomon 1. King 8.15 Blessed be the Lord God of Israel saith he who spake with his mouth vnto Dauid my Father hath with his hand fulfilled it c. And so K. Dauid before him Psa 18.4 c. The sorrowe of death compassed me c. But in my trouble I called vpoÌ„ the Lord cried vnto my God he heard my voice out of his Temple my cry did come before him into his eares c. And Ps 34.2 c. My soule shal glory in the Lord the humble shal heare it and be glad c. I sought the Lord and he heard me yea he deliuered me out of all my feare They shall therefore looke vnto him and runne to him and their faces shall not be ashamed saying This poore man cried and the Lord heard him and saued him out of all his troubles And Ps 37.25 I haue beene yong and am old yet I neuer saw the righteous forsaken nor his seed begging bread But on the contrarie touching the wicked verses 35.36 I haue seene the wicked saith he strong and spreading himselfe like a greene bay tree or as the word Hezrach arbor indigena signifieth a tree in his natiue soile Yet he passed away and loe he was gone I sought him but he could not be found But that we may returne againe to the testimonies of the Pâ—ophet concerning his owne experience read Psal 66 16 c. Come saith he and hearken all yee that feare God and I will tell you what he hath done to my soule c. And againe Ps 116.5.6 c. To the furthering of this comfort it is to singular purpose that we doe throughly acquaint ourselues with those holy histories of the Bible wherein God himselfe hath of speciall purpose most liuely manifested the most gracious vertue of his prouidence As is notably in the histories recorded concerning Iaakob Ioseph Dauid Iob and such like Whose end and issue out of their manifold and great troubles we are willed to consider to the comforting of our selues against our owne afflictions and trialls Iames. chap 5. 10. 11. Fourthly our owne experience from times past faithfully recorded in our hearts will be verie helpefull to the increase of our comfort for all times to come And therefore we are exhorted diligently to marke the Lords gracious dealing with his seruants As Psal 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace Thus euery one of vs should keepe a diligent register of all Gods mercifull dealing toward our godly friendes and acquaintance both coÌ„cerning their life their death All which ought to be so many incouragements to confirme vs to walke in the like godly course that they haue walked in and so to hope for the like good end which they haue made according to that Heb 13 7. The sewnes of such kind of obseruers of Gods prouidence is noted to their reproofe Ps 107.23 But as touching those that are diligent obseruers of it the fruite is noted to bee singular euen in the same verse insomuch as they shall vnderstand to wit to their comfort how great the kindenesse of the Lord is Contrariwise all profane neglect whether of the mercies or of the iudgements of the Lord it is subiect to the iust displeasure vengeance of God Ps 28.5 Verily if we would diligently call to minde wee should easily remember that God hath shewed vs much mercie in our life time in sauing vs from many hurtes and mischiefes sometimes from breaking a legge or an arme sometimes from drowning or burning sometimes from the losse of the eye of our body or from the losse of the spirituall eye of our vnderstanding whereby we should haue fallen into this or that herisie of soule Yea if we would carefully call things to minde we should easily remember
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
Beliefe that to euery true member of the Church of God belongeth the blessed immortality of the soule Quest. NOw what followeth next in the Articles of our Beliefe The groūd of it Answ I beleeue the resurrection of the body Expli In the former Articles of this second part of our beliefe which is concerning the Church of God we haue seene one speciall priuiledge or prerogatiue of it to wit the high benefit of the forgiuenes of sinnes the which as we haue seene maketh euery true member of the Church blessed and happy euen here in this present life The priuiledges or prerogatiues now following doe belong to the life to come to wit the resurrection of the body now last rehearsed after the which followeth in the Articles of our beliefe euerlasting life beyond the which nothing can furthermore be beleeued or expected of vs. Of these things therfore we are henceforth to inquire and so will we doe if God permit Neuerthelesse in so much as wee enioy one speciall benefit by our Sauiour Christ after this life ended before that our bodies shall rise againe that is to say the happy estate of our soules in the blessed immortality thereof euen from the time that they leaue the tabernacle of the mortall body I hold it very expedient that for more plaine and full explications sake wee doe here insert something concerning this point before we come to the Article of the resurrection of the body which shall not be till the last day when both body and soule revnited together shall be partakers of that euerlasting life which the soule is partaker of immediatly after this life Beliefe that to euerie true member of the Church of God belongeth the blessed immortalitie of the soule Question FIrst therefore what ground of holy Scripture haue you to proue that the soules of all the faithfull be in happie and blessed estate euen from the time that they leaue this mortall and sinfull body In the 5. chap. of the 2. Ep to the Corinthians from the beginning of the chapter Answer and so forth to the end of the 5. verse 1. We saith the Apostle Paul know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. For therefore we sigh desiring to be clothed with our house which is from heauen 3. Because that if we clothed we shall not be found naked 4. For in deede we that are in this tabernacle sigh and are burthened not because wee would be vnclothed but would be clothed vpon that mortality might be swallowed vp of life 5. And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Explication and proofe These words of the holy Apostle as M. Caluin that holy Interpreter well obserueth do not only concerne the glorious restoring of the bodies of the faithfull at the resurrection but also that blessed estate of their soules which they shall enioy in blessed immortality all the meane while euen frō the time of the naturall death of the body whensoeuer that shall be For though hee maketh some question at the first whether they should be restrained to the one or to the other yet hee chooseth rather to vnderstand the Apostle as intending to treat of them both First of the blessed immortality of the soule and then of the glorious resurrection of the body His words are these In vtrouis sensu nihil est incōmodi Quanquā malo ita accipere vt initiū huius aedificij sit beatus status post mortē consummatio antē sit gloria vltimae resurrectionis There is saith he no incōuenience in either of these interpretatiō◠Yet I had rather vnderstand the Apostles words so as the blessed estate of the soule after death should be the beginning of this building and the glory of the resurrection of the body at the last to be the perfiting of it And this exposition as he saith further will the course of the Apostles text rather approue Hanc expositionem melius comprobabit Apostoli contextus He saith also that the Epitheta or adition of words whereby the Apostle setteth out the building which he speaketh of serue more fitly to confirme the perpetuity of it Epitheta inquit quae adiūgit huic aedificio faciunt ad perpetuitatē melius cōfirmādā This therefore being the Apostles scope in generall let vs a little more particularly consider the course of his speech And first let vs well obserue that he speaketh of this Article of our faith as of a point certainely knowne I meane this Article of the blessed immortalitie of the soule which is our present argument beside the glorious resurrection of the body of the which we will deferre to speake for a while Yea let vs obserue that the Apostle speaketh of it as of a matter not knowne of him alone by particular reuelation but also of other the Apostles and Ministers of our Sauiour Christ and of his Church as one chiefe principle of the religion of God and of the common beliefe of his faithfull people This knowledge and perswasion of faith might well arise in the hearts of the faithful at this time which the apostle speaketh of frō that light which our Sauior gaue both by his doctrine promise also by his practise By doctrine in the parable of Lazarus whose soule as our Sauiour there teacheth was carried by Angells into Abrahams bosome so soone as it left the body Luk. 16.22 And in that also he teacheth further concerning Abraham and the rest of the faithfull that they are were euer since their natural death liuing in soule and so shal be for euer euer insomuch as God who was is for euer their God is not the God of the dead but of the liuing Mat. 22.32 Whence also our Sauiour proueth the resurrection of the body hereafter to follow seeing God is not the God of the soules of the faithful only but of their bodies also therefore will vndoubtedly raise them vp againe For these are so lincked together in the counsell purpose of God that grant the one ye grant the other denie either of them ye denie both as we shall further perceiue by the Apostle Pauls reasoning 1. Cor. 15.19 when we come to the Article of the resurrection of the body In the meane season we see that our Sauiour hath by doctrine confirmed the blessed immortality of the soules of the faithfull after this life And touching his promise he hath thereby confirmed it to the thiefe that repented of his sins and beleeued in him on the Crosse saying Today shalt thou be with me in Paradise And by practise also he cōfirmed the same in that at his own death he commended his own soule in the hands of his Father Luk. 23.43.46 The same is testified concerning Stephen who faithfully commended his spirit that