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 Iârael 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 conuerâed 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 Principalââe 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 asâribed 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
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 coÌming 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 worthiâie 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 Iâh 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 Pâalm 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
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 luââes 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 Chrâst hâmselfe 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
doubt the danger is very great For the soules of all such as doe not beleeue this blessed immortality or die in carelesse neglect of the meanes whereby they should attaine vnto it they shall certainely be condemned to extreme and immortall or endlesse miserie euen from the very instant departure of their soule from the body ExplicatioÌ proofe It is very true as the parable of the voluptuous rich man of whom we reade in the holy Gospel plainely sheweth Luke 16. His soule as our Sauiour giueth there to vnderstand for forthwith in Hell torments And so remained in the same most wofull torments neither could thenceforth by any intreatie obtaine any release or ease And Heb. 2.3 How shall we escape saith the holy Apostle if we neglect so great saluation as is offered vs in the Gospel All such as harden their hearts in vnbeliefe are condemned alreadie Iohn 3.16 and therefore no doubt they shall not stay without all punishment till the day of the last iudgement but shall presently after this life indure some part of it Let vs therefore I beseech yee take heede that we be not carried away after the example of the secure multitude neither yet with any other sorts of the wicked and vngodly lest we fall with them into this great and fearefull damnation To the which end and purpose it is necessarie that we doe arme our selues against those hereticall or atheisticall and godlesse opinions which bee contrarie to this Article As well theirs who doe simply denie the immortalitie of the soule as the opinion of them that doe suspend as we may say the immortalitie of it till the time htat the bodies shall be raised againe and so thus farre ioyne with the rest that it is after a sort mortall and without all vnderstanding or affection for all that while They that doe simply denie the soules immortalitie are not onely the Sadduces mentioned in the holy Scriptures Acts 23.8 who were heretikes sprong vp among true worshippers of God and Christians but also the Epicures who were as it were heretikes dissenting from the sounder sort of the Philosophers among the heathen and all Atheists and godlesse persons who are iustly odious to all other sorts of people in the world So that it may seeme exceeding strange vnto vs if any impietie might be strange in the chaire of Rome that Pope Paulus the third should at his death make such a confession of his faith or rather of his infidelitie and atheisme as this that now he should shortly make triall whether the soules of men are immortall or no and likewise of two other things to wit whether there be a God or any Hell of the which as he confessed he had beene in doubt all the daies of his life before Such as deferre the immortality of the soule till the resurrection of the body are some among those that are called Anabaptists whose heresie is called Psychopanychie because they hold that the soule sleepeth that is hath no perceiuance of ioy c no more then the body hath after it is dead till it be raised vp againe And thus all of them seeme erroneously to consent in this that the soule of man is nothing else but a certaine vital power or faculty consisting in a perfit temperature of the body and therfore hath as they imagine no liuely Beeing longer then life abideth in the body But this consent of theirs is no better then a most wicked and vnfaithfull conspiracie against the truth of God as it is most euidently to be proued against them both from the originall of the soule together with the manner of the creation of it differing as farre from the originall and creation of the body as heauen is differing from the earth as hath been decared before in the doctrine of the Creation and also from that which is said of the soule that it beareth the image of God yea euen from the continuall testimonie of the holy Scriptures which speake of the soule as of a distinct existence or Beeing beside the body according as it is written that it commeth from God as from the Father of Spirits and returneth to him againe as to the Iudge of all mens soules and Spirits According also as it is said that the soule or Spirit being in man is knowne of none but of it selfe beside of God who is the searcher of the heart as we read 1. Cor. 2.10.11 So that to all who will vnderstand it is most plaine that the soule of man is not a bare faculty or power of life and motion arising from the body but euen that which doth as we may say essentially quicken sustaine and gouerne the body and all the members thereof so long as it abideth in it and that the seperation of it from the body is onely the death of the body and not of it selfe as hath beene alreadie declared in the interpretation and vse of the doctrine concerning the same Wherefore whatsoeuer either reasons from nature or testimonies from holy Scriptures any of the aboue named heretikes or heretical disputers do pretend to serue to the maintenance of their wicked hereticall and godlesse fancies they are nothing but so many sophistications against all soundnes of reason and so many ignorant and false allegations against the manifest truth of the holy Scriptures The refutation whereof being long Vrsinus in his CoÌmentaries of Catechisme And in his Treatises of Diuinitie In the Article of the Creation And Mornaeus in the 1â and 15. chapters of his booke of truenes of Religion and not so necessarie though profitable no doubt to the right vnderstanding of many places of holy Scriptures abused to that purpose I had rather it should be reade in the writings of those that haue learnedly discouered the vanity of them or to doe it at some other time then at this present to stand vpon them Onely this I will now add in a word that vpon the things already set down it is sufficiently cleared that though the wicked may easily cast away and damne their owne soules by following false principles and by transgressing of the holy rules of life and of that obedience which God hath set yet they can by no meanes extinguish them or destroy their Beeing But they must of necessitie come before God to receiue their iudgement and for euer and euer to endure their most wofull torment Wherevpon also it is in like manner verie plaine that all such are most lamentably deluded by the Diuell whosoeuer doe thinke to relieue themselues against any present troubles and distresses by murthering of themselues as many doe insomuch as they doe thereby hasten the increase of their owne most dreadfull misery Thus much as it were by the way concerning this first benefit which all true beleeuers enioy by the death of our Sauiour Christ so soone as this naturall and fraile life of ours is ended euen the blessed estate of the soule in heauen so soone as it leaueth this
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâââ And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dânger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâctise of Repentance in the nâw Testament And namely Mâtâh Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense ând feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
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 takeÌ 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 iudgemeÌt 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 chastisemeÌts 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
things from him whereby they were for euer confirmed to beleeue the testimonie which Iohn the Baptist gaue of him to be vndoubtedlie true namelie that he was as he had said the day before the Lamb of God Yea they were so perswaded that they doe not onely beleeue themselues but they are carefull also to bring others to Christ that they might likewise beleeue For Andrewe finding Peter his brother he reporteth to him with great ioy that they had found the Christ or anointed of God and in this perswasion he did leade his brother vnto him Our Sauiour by telling Peter his name as soone as he came vnto him whose sonne he was and what was his naturall timorousnes in the profession of the name of God though otherwise of courage enough and too much and likewise prophesying further or rather of his diuine grace promising him the gift of true spirituall fortitude our Sauiour doth hereby worke the like effect in Peters heart The next day as we see it followeth in the text our Sauiour going into Galile and finding Philip a stranger to him in respect of humane knowledge or acquaintance and onely saying to him Followe thou me forthwith Philip most willingly folowed him and became his Disciple beleeued in some measure though yet in much imperfection that our Sauiour Christ was he of whom Moses wrote in the law And his heart was in like maÌneâ so reioiced than meeting Nathanael he leaueth him not till he haue brought him to our Sa Christ Heerevpon our Sauiour so entertaineth Nathanael that he perceiueth by that speech which he vsed to him at his first comming that he knewe the verie inward secret dispositioÌ of his heart which God had wrought in him by his holy spirit And therwithall he perceiueth also that while he was yet out of the view of the natural eye of our Sauiour he was neuertheles in the sight of his diuine prouideÌce For our Sauiour telleth him plainlie that he saw him vnder the fig tree The which things so wrought in the heart of Philip that by the grace which our Sauiour gaue him he was brought immediately to beleeue that hee was the Sonne of God the king of Israel And thervpon our Sauiour promiseth as we haue seene in the ende of the chapter that both Nathanael and the rest thus apprehending some smaller beginnings of faith should in time to come see greater thinges for their further confirmation For this he meaneth by the opening of the heauen and the Angels of God ascending and descending vpon the Sonne of Man These were the first beginnings euen as it were the seede time of the holie doctrine of our Sauiour whereby he began to manifest and make himselfe knowne though yet somewhat more priuatelie The which beginnings though they were small in outward shewe as was said yet they were so mightie and effectuall that our Sauiour is acknowledged of his disciples though verie Nouices as one may say to be in respect of his Person the Sonne of God and in regard of his office the Messiah or anointed of God the Prophet of whom Moses wrote the verie true King of Israel according to the Promise which God had made to the seede of Dauid For so no doubt Nathanael meant LEt vs now from the beginnings of the doctrine proceed to consider likewise what manner of beginning our Sauiour made concerning his Miracles which serued for the confirmation of the same his doctrine also of the truth of his diuine Person and likewise of his most holie office annexed therevnto as will hereafter better appeare Question What therfore was the beginning of his working of Miracles Where are they recorded vnto vs Answer The record hereof foloweth from the beginning of the 2. chapter of the same Euangelist S. Ihon to the 12. verse of the same Question Let vs here the wordes of the Euangelist How doe you reade Answere 1 His words are these And the third day there was mariage in Cana a towne of Galile and the Mother of Iesus was there 2. And Iesus was called also and his Disciples vnto the mariage 3 Now when the wine failed the Mother of Iesus said vnto him they haue no wine 4 Iesus said vnto her Woman what haue I to doe with thee mine howre is not yet come 5 His Mother said vnto the seruants Whatsoeuer he saith vnto you doe it 6 And ther were set there sixe water-pottes of stone after the manner of the purifying of the Iewes containing two or three firkins a piece 7 And Iesus saide vnto them Fill the pottes with water Then they filled them vp to the brimme 8 Then hee said vnto them Drawe out nowe and beare vnto the gouernour of the feast So they bare it 9 Now when the gouernour of the feast had tasted the water which was made wine for be knewe not whence it was but the seruants which drewe the water knewe the gouernour of the feast called the Bridegroome 10 And hee said vnto him All men at the beginning set forth good wine and when men haue well drunke then that which is worse but thou hast kept backe the good wine vntill nowe 11 This beginning of miracles did Iesus saith the Euangelist Iohn in Cana of Galile and shewed forth his glorie and his Disciples beleeued in him Explication Here wee haue as it is plainelie testified a verie notable and right gratious beginning of the miraculous workes of our Sauiour to the making of his diuine Person knowne by this effect of his diuine power like as before he shewed some tokens of his Propheticall Spirit NOw if you go forward to read wher you left that is from the beginning of the 12. verse to the end of the chapt we shall see the same things yet mo e clearelie and more publikelie manifested and confirmed vnto vs. For our Sauiour Christ by his Diuine power Regall autoritie came into the Temple of Ierusalem as the Soueraigne Loââ into his owne house according to the Prophesie of Malachie chap 3.1 reformed the abuses therof And besides that the holie Euangelist testifieth that our Sauiour did both knowe the thoughts and intents of his aduersaries euen from the first peeping out of their malice against him and also the false hearts of all hypocrites who made a shewe of beginning to beleeue and of bearing heartie good will toward him when as they did neither of them from anie either soundnesse of iudgement or truth in affection Read the texte attentiuelie and you shall easilie perceiue it to be so Question Howe doth the holie Euangelist continue the historicall narration therof Answer 12 It followeth thus After that saith the Euangelist hee went downe to Capernaum Hee and his Mother and his Brethren and his Disciples but they continued not long there 13 For the Iewes Passe-ouer was at hand Therefore Iesus went vp to Ierusalem 14 And hee found in the Temple those that solde Oxen and sheepe and doues and changers of moneâ
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty ExplicatioÌ That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectioÌ casting off which fell vpon theÌ if we should be fouÌd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation ExplicatioÌ proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitioÌ in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictioÌs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
is therwithall voide of all assistant grace yea altogether armed with the curse but that the Gospel giueth grace that euen from the most free clemency grace of God it is plainly testified Iohn ch 1.17 in that it is writen The lawe was giuen by Moses but grace and truth came by Iesus Christ Read also Rom. chap. 7 1.2 3.4.5.6 and chap. 8.3.4 Secondly that the duties which the Law vrgeth are such as ought to be performed according to the innocency and holines of the first creation it is euident from that which the Apostle Paul disputeth Rom. 2.12 As many as haue sinned without the Lawe shall be iudged by the Lawe For the hearers of the Law are not righteous before God but the dooers of the Law shall be iustified For when the gentiles which haue not the law doe by nature the things contained in the Law they hauing not the law are a law vnto themselues who shewe the effect of the law written in their hearts c. But that the Gospell is satisfied with such duties as proceed from the spirit of regeneration it is manifest Rom. 8.13 If ye mortifie the deedes of the body by the spirit ye shall liue Yea though we cannot doe it so fully as we ought nay which is lesse though we cannot doe it as we gladly would Rom. 7.15 c. and Gal. 5.17 For the flesh lusteth against the spirit the spirit against the flesh these are contrary the one to the other so that We cannot doe the same things that We would And as our Sauiour Christ told his Disciples in the Garden The spirit is ready but the flesh is weake Read also Mat. 25.23 Where the seruant is commended that hath beene faithfull in a little yea hee is betrusted with more and admitted into his maisters ioy And for increase in obedience which wee ought to labour after we haue the coÌmendation of the Church of Thyatira set before vs for an example Reuel ch 2.19 Thy works are more at the last then at the first And Mat. 13.12 Our Sauiour Christ for our encouragement herein promiseth that it shall be giuen to him that hath that he shal haue aboundance to wit of spirituall grace Thirdly that the law reiecteth all which is not done in full perfection read rom 9 31.32 Israel which followed the law of righteousnes could not attaine to the law of righteousnes Wherefore Because they sought it not by faith but as it were by the workes of the law c. But that the Gospell accepteth of sinceritie though there be weaknes and imperfection not onely in workes but also in knowledge and faith which are as one may say the right eye and the right hand thereof wee may perceiue by the testimony of the holy Prophet who writing of our Sauiour Christ saith that be will not breake a bruised reed nor quench smoking flaxe Isay Chap. 42.3 Yea we may most cleerely see it in the practise of our Sauiour Christ himselfe in the whole course of his dealing with his poore and fraile Disciples and namely by that which we read Ioh. 1.47 in that he so greatly approueth of Nathanael as of a true Israelite euen because hee was without guile though as yet hee had but small knowledge and was scarce entred into the lowest forme of the Doctrine and faith of the Gospell See it also Mat. Chap 11.28.29.30 Come vnto me all ye that are weary c. They are the words of our Sauiour himselfe And Act. 13. Verses 38.39 Be it knowne vnto you men and brethren saith the Apostle Paul that through this man that is Iesus Christ is preached vnto you the forgiuenes of sins And from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified So then we may truly say according to the last part of the answere that the lawe may iustly be compared to a seuere and righteous Iudge and the Gospell to a most tender and gentle Nurse c. This M. Patrick Hammelton Act. Mon. Pag. 890. ed. last as I finde it well expressed by a holy Martyr and Minister of the Gospell of our Sauiour Christ in a liuely opposition betwixt the lawe and the Gospell I thought it to good purpose in this place to set downe according as Maister Foxe hath worthily recorded the same The Lawe saith the Martyr sheweth vs our sinne The Lawe sheweth vs our condemnation The Lawe is the worde of yre The Lawe is the word of despaire The Lawe is the word of vnrest The Gospell sheweth vs the remedie for it The Gospell sheweth vs our redemption The Gospell is the word of grace The Gospell is the word of comfort The Gospell is the word of peace Thus the holy Martyr setteth out the contrary nature and office of the lawe and of the Gospell by this more milde opposition of the one to the other And he doth the same againe by a more hot and sharpe disputation in way of a contradictorie reply of each to other the which also we will likewise here set downe to make this point of doctrine so much the more euident and plaine from the testimony of so notable a Martyr Thus therefore it followeth The Lawe saith Pay thy debt The Law saith Thou art a sinner despaire for thou shalt be damned The Lawe saith Make amends for thy sinnes The Lawe saith The Father of heauen is angry with thee The Lawe saith where is thy goodnes righteousnes and satisfaction The Lawe saith Thou art bound obliged to me to the Diuel to Hell The Gospell saith Christ hath paid it The Gospel saith Thy sinnes are forgiueÌ thee be of good comfort thou shalt be saued The Gospell saith Christ hath made it for thee The Gospell saith Christ hath pacified him with his blood The Gospell saith Christ is thy goodnes righteousnes and satisfaction The Gospell saith Christ hath deliuered thee from them all Vnto these differences of the Law and the Gospell thus set down by the holy Martyr Maister Foxe a little after the page aboue mentioned addeth diuers notes obseruations for the more full declaratioÌ of the same differences of the Law the Gospell and of the seuerall vses of them both pag. 893. 894. 895. to the which for breuities sake I doe refer the Reader But as was mentioned in the beginning of the answere all that is hitherto said must be vnderstood as being spoken of the law in such sense as it is opposed to the Gospell to wit in the point of iustification For this is that which doth principally make the iarre yea that causeth an irreconcilable war betwixt them insomuch as herein the law meddeleth not with the Gospel neither wil the Gospell haue any thing to doe with the Law Nay herein the Gospell vtterly excludeth not onely the workes of the Law but also the faith of the Law legally and strictly taken And the Law againe will in no wise allowe
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repeÌtance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
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 repentaÌce 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 Tâe 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 censurâs 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
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people ExplicatioÌ proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
would hinder yong children from comming to him let vs speedily breake through all lets that by no meânes âe 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 correctioÌs 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. ââ 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
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. â Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
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 ordinaâie 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 nuÌber 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 coÌparable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌt 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 nuÌber 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 conteÌptuous 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
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 Nâme 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 towârd God conceiue of suâh 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 Gâd 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 thât 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 ââ 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 sâall 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 coÌmon 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 suâe trust in God as most gratious and mercifull to a maâs selfe truly beleeuing in him
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâoweth them that he wil certainly preserue them to wit so many as shal truly âorâake 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 knowâedge 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. 1ââ 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 coÌmandements 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 pâofession 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 reuereÌd religious maÌner 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 ãâã God three dâstinct ãâã It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet ãâã chap â verse 9. sureây yee shall not be established And further Ier chapt Exâââcation ãâ¦ã 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
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incoÌprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exodâ 33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌfirmatioÌ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we âaâ presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâe of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌforts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
doe enter into couenant with God in all holy care and conscience of walking in all good dutie before him as Abraham and all the faithfull of his posteritie did For as our Sauiour Christ saith The duties the children of Abraham will doe the workes of Abraham c. And verily all the dutie that we yea that all the Church of God can yeeld is too shallowe a fruite of obedience and thankfulnes to God for the reuelation and comfort of this most deepe and high mysterie For insomuch as the Lord God our onely Lord of his infinite mercie wholly consenteth both in vnitie of nature and according to the eternall distinctioÌ of the persons to the endles perfitting of our redemption saluation what dutie of ours though we were able to yeelde him all the seruice both of vnderstanding and reason of will and affection yea both of spirit soule and body could be answerable to this his infinite goodnes and mercy But to speak something more particularly it is the duty of the whole church of God and of euery true beleeuer to hold maintaine and defend this most holy doctrine against all Anti-trinitarians Atheiests or Profane persons whosoeuer shall shewe themselues to be despisers gainesayers and blasphemers thereof In which respect the holy and diligent labours of Athanasius Nazianzene and many other in former times as also of Caluin Beza Vrsinus Zanchius c. they are in these our daies very excellent The aduersaries of this most high point of doctrine haue beene from time to time many and great in the church of God the lesse to be maruelled at because it is the doctrine of a most secret and high mystery infinitely exceeding all comprehension of corrupt naturall reason The lesse also is it to be maruelled at because the Diuel who in all things enuieth the glory of God and euery way maliceth the saluation of his people taketh all the occasions he can to hinder yea to corrupt and vtterly to peruert the true knowledge faith of this most glorious and healthfull mysterie The former and more ancient of these wicked aduersaries as learned Danaeus hath gathered and sorted them together in his booke of heresies they were first the Apellites Messaâians Deïtes and Monarchites who denying the distinct Persons held that God is onely as it were a sole and solitarie Monarch of the world Secondly the Simonians Ptolemies Colarbasies Montanistes Noâtians Praxcans Sabellians Apolanaristes who affirmed that there is but one person in the Trinitie onely called by these three sundry names Father Sonne and holy Ghost Thirdly the Marcellians who taught that the Trinitie is but an extension or dâlating of âne and the same thing as it were waxe Fourâhly the Hieracites who said that the Persons in the Trinitie are but as it were two lights of one candle Fâf ly the Metangismonites who imagined the Persons to be like to diuerse vessels the one contained within the other and as a scroule of diuers skinnes Sixtly the Tritheïtes and Triformians who contended that the three Persons are three diuerse and sundry Gods Seauenthly the Marcites and Tetratheïtes who make a quaternitie of Persons The which hereticall blasphemie when Anastasius the Emperour attempted to establish by his Edict about the yeare of our Lord 485. he was by the hand of God stricken with lightening and died miserably Danaeus chap. 47. in his booke of Heresies The last of thâ more ancient aduersaries which the same writer rehearseth were the Actians who made no more account of the three Persons then of three qualities All these were worthily resisted and refuted by the excellent Mânisters of Gods word in former times Now in these latter daies rose vp one Seruetus and other who went about to reuiue the former heresie of the Simonians and such like heretikes of their rancke Wherefore by how much the Diuel raiseth vp more hostile warre against this sacred ground of our Christian faith to the dishonour of our God The Danger of not beleeuing this Article and to the endangering of our soules to euerlasting perdition as also to the opening of the mouthes of the profane and vngodly to blaspheme that most holy and sacred mysterie which they knowe not neither haue learned to reuerence and adore by so much ought all the seruants of God at this day and from time to time according to the example of those that haue beene befâre vs to be the more studious and carefull both to settle our owne vnderstanding and faith more firmely and also more wisely soundly and faithfully euery one according to his place and calling to teach and strengthen one another and all of vs with one consent to pray the more feruently to God that it would please his diuine maiestie still to vphold this his blessed truth of doctrine which teacheth the truth of his most blessed nature the maÌner of his glorious Essence against all aduersaries thereof as euer heretofore he hath done Amen THat which now remaineth concerning this article is the danger of not beleeuing in the blessed Trinitie Question What is that Answere It is vnpossible that any which beleeue not in the Father the Sonne and the holy Ghost three Persons one onely true God should either know rightly the fountaine from whence or the meanes by whom or the manner how life and saluation is brought to light much lesse can they feele the comfort of it here and least of all shall they be partakers of the happines and glory of it in the kingdome of heauen ExplicatioÌ proofe It is vnpossible in very deed For all is contained within the reuelation and faith of this most blessed mysterie as wee may clearly perceiue by calling to minde that which wee reade in the places of holy Scripture before alledged Ro 5.1.2.3.4.5 Eph. 2.18 1. Pet. chap. 1. v. 2. 2. Cor. ch 13. v. 13. which is the last of the whole chapter Yea so is all contained and treasured vp in this mystery that whosoeuer doe not rightly beleeue it * Vnderstand it of those that be willingly ignorant or heretically minded against this holy Mysterie they shal most assuredly wofully perish for euer froÌ the most glorious presence of God haue their portion among the most hellish and diuellish aduersaries of his glorie According as it hath beene long since well acknowledged and determined and so is stil in the true churches of Christ that whosoeuer desire to be saued must necessarily and before all things hold the true Christian and Catholike faith And that whosoeuer doe not keepe it holy and vndefiled shal without doubt perish euerlastingly The which Catholike faith that is to say the common faith of all true beleeuârs is this that we doe acknowledge and worship one God in Trinitie and the Trinitie in vnitie Neither confounding the Persons nor diuiding the substance c. Whosoeuer doe not beleeue thus it is most certaine that they doe not beleeue in the true God rightly Nay it is
But of the fatherly prouidence and gouernment of God our heauenly Father we shall likewise haue iust occasion to consider more fully afterward Wherein also the most perfect wisedome of this our Father wil be made more manifest vnto vs. And that yet further accoÌpanied with his most tender mercy according to that thanksgiuing of our Sauiour Christ Matth. 11.25 c. and according to that of the Apostle 2. Cor 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and God of all consolation and comfort Moreouer we are to beleeue in him as being most righteous according to that 1. Pet. 1 17. For he is such a Father as iudgeth without respect of persons And therefore doth our Saui Christ pray to him as being a righteous Father Iohn 17 25. And likewise also as being a holy Father in the 11. verse of the same chapter Finally we are to beleeue in him as being most faithfull and true according to that which we read in the same Euangelist ch 8 14 16. Though I beare witnesse of my selfe saith our Sauiour Christ yet my record is true for I knowe whence I came c. And if I also iudge my iudgement is true for I am not alone but I and the Father that sent me And ver 26 27. He that sent me is true and the things which I haue heard of him those speake I vnto the world They vnderstood not saith the Euangelist that he spake to them of the Father c. And thus we may see that we are to beleeue in God our heauenly Father the first Person in the holy Trinitie as being an eternall almightie the most wise most holy most righteous and most mercifull Father the most faithfull and true c. For whatsoeuer is ascribed to the Father who is God it must be vnderstood as attributed vnto him absolutely and in all diuine perfection aboue all comparison to bee made with any creature Yet so doe we attribute these things to the Father that we doe not neither may wee exclude either the Sonne or the holy Ghost as hath beene obserued before and is more fully to be cleared and confirmed hereafter These things thus obserued let vs now goe forward to those points which are to be furthermore considered for the vnderstanding of this Article And first insomuch as was a little before touched God is termed and is in very deed a Father in diuerse respects I desire that you doe make a more full rehearsall of this point Question What are those diuerse respects according to the which God is called by the name of a Father Answere First God is called and is in truth most properly a Father onely in respect of his naturall and onely eternally begotten Sonne our Lord Iesus Christ Secondly in respect of his workes of Creation Thirdly in respect of his fatherly prouidence preseruation and gouernment ouer all his creatures euer since he created and made them Fourthly in respect of his holy Church and elect people whom he hath in special manner most graciously adopted in his beloued and onely begotten Sonne by nature to be his children of meere fauour and grace Explication and proofe That God is most properly a father in respect of his naturall and onely begotten Sonne it is euen of it selfe euident For Father and Sonne are naturally and properly relatiues euen here among men on earth but principally wheÌ we speake of God the heauenly Father and his Sonne For though as touching the earthly nature of man one Father may haue many naturall Sons the which haue all of them their seueral participation in the nature of their Father yet in the diuine nature there cannot possibly be more then one Sonne seeing the whole nature of the Father is essentially eternally and euerlastingly communicated vnto him alone And likewise howsoeuer the naturall Father on earth hauing many children doth by naturall instinct diuide as it were his affection among them according as he had euen by nature a distinct and often renewed affection and desire to enioy them yet the heauenly Father hauing but one entier infinite and eternall desire of generation in his diuine nature he hath wholly and without all possibilitie of distribution or reiteration from before all beginning and for euermore placed his whole desire delight and affection in his owne onely Son And euen so much doth the Father himselfe testifie at the baptisme of the same his Sonne hee hauing then taken to his diuine nature the nature of man This is my beloued Sonne saith the Father in whom I am well pleased And thus doth the word Abha vsed in the holy language for Father signifie from the roote Abha which is in the proper signification of it so to desire or affect a thing that the desire and affection doth rest it selfe in the same being once attained vnto This is perfectly naturally to be found onely in the minde and will of God the Father according to that in the Prophesie of Hosh chap 11.1 I called my Sonne out of Egypt because I loued him Ahabehu For these wordes doe principally respect our Sauiour Christ the Sonne of God eternally and most perfectly beloued of him yea so as he is for euer setteled in this his loue as we read Mat chap 2.15 Thus then in the first place God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ Secondly that he is called a Father in respect of his workes of creation it may appeare by this that the Angels of heauen are called the children of God as Iob chap 1.6 The children of God came and stoode before the Lord Satan came also among them And againe Chap 2.1 And Chap. 38.7 All the children of God reioyced from the beginning of their Creation Read also Dan. 3.25 Where the Angell that preserued the three children of Israel from burning in the fierie fornace is said to be like to the Sonne of God as one of singular comlines and beautie c. Thus Adam also though in a degree a little inferiour to the heauenly Angels is called the Sonne of God as we read Luk. ch 3.38 And the posteritie of Adam also though degenerated are called the off-spring of God Act. 17.29 Not by generation to speake properly but by Creation And so is that word off-spring to be vnderstood According to that Isai ch 64.8 O Lord thou art our Father we are the clay c. And Mal 2.10 Haue we not all one Father hath not one God made vs And Heb 1â 9 God is called the Father that is in a special manner the creator of spirits For he hath made our soules as well as our bodies yea our soules by a most excellent creation as shal further appeare when we come once to the purposed handeling of that doctrine Now in the third place that God is a father in respect of his most fatherly prouidence and of the souereigntie of his
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â 23 but also all whatsoeuer is a forerunner and causer of the nâturall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in âife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ to man for the one as well as the other is said to be created in the Imâge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâââ Question What was thiâ Image or likenes of God in the which man and woman were created Wââ ãâã respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it cânsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pââââe of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tââ soule let it be further noted that it is of so excellent a creation that it ââbsisâing in it selfe by the gift of God so giueth life mouing anâ sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet âââth vnderstandeth and reteineth affection either of ioy and desire in the godlâ or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to âroâ bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
vpon the glory of Moses his face after became from the Lord out of the mount Neither could Moses himselfe see any more but as it were the back partes of the Lord and that through a crannie of the rocke Exod 33.18 c. and chapter 34.33 c. and 2. Corinth 3.7 Read also Ier 10.6 Isai 40.12 c. Rom 11.33 c. And as touching those things which apperteine to the kingdome of heauen they are farre aboue those which the eye hath seene or eare heard or euer came into mans heart 1 Corinth 2.7.8.9 It foloweth therefore according to the second parte of the answere that these things and this euerlasting mansion place is by all good reason to bee principallie sought after and affected according to that of our Sau Christ First seeke the kingdome of God c Herevnto also doth the example of the holie Patriarches call vs according to that which wee read Hebr chapt 11. verses 13 14.1â 16. Neither may wee in any wise neglect the holie exhortation of the Apostle Paul Coloss 3. â c. Set your affection on things which are aboue and not on things which are on the earth c. And verse 5. Mortifie therefore your members which are on the earth fornication vncleannes c. For as wee read Reuelat 21. verse 27. There shall enter into the heauenly Ierusalem no vncleane thing neither whatsoeuer worketh abomination and lies but they which are written in the Lambes bo ke of life O therfore how vaine yea how absurd and madde a choise is this of the children of this world who for earthlie things which are but smoke and dost yea for the pleasure of sinne which is abominable skum and filthy dish-wash doe lose the most durable pure and pleasant ioyes of the kingdom of heauen And for the loue of houses of clay whose foundation as Eliphaz saith truely in the book of Iob 4.19 is in the dust and shall be destroyed before the mothe that is most sodeinlie as a flying mothe may be crushed to nothing with a mans finger to loose the glorious and eternall Palace of heauen Th s verilie is intollerable madnesse and follie But let vs who minde the kingdome of heauen proceede to consider the waies which guide vs thervnto Question In the next place therefore which are the Duties that belong to the comfort of this that God our heauenly Father hath created the holie Angels to be his ministring Spirits for our manifolde benefit both in bodie and soule in this life and concerning the life to come as wee are hereafter in the Prouidence of God more fullie to consider Answere As wee ought from Gods creating of the holie Angells for our comforte to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father who thereby doth exceedingly commend his loue and regarde of vs though most vnworthie so ought wee from the example of the holie Angels themselues who at the commandement of God doe willinglie attend vppon vs their inferiours yea euen vpon vs most vnworthy and miserable sinners to learne to be so humble and lowlie euerie one of vs for our parts that wee bee not onelie dutifullie subiect to all higher powers according to the ordinance of God but euen to the owest also Yea and that euen the chiefest themselues should likewise willinglie be the seruants of God for the benefit and comforte of the poorest and lowest of the whole Church and people of God ExplicatioÌ and proofe The reason is plaine and lightsome of it self and hath great force in it to perswade euery faithfull magistrate of Iustice and euery faithfull and beleeâing minister of the Word euen with their best gifts and with their most royall power which they haue receiued of God to be therewithall willing seruants to the lowest of the Church and therein also to thinke themselues nothing abased but greatly honoured of God Moreouer the wicked may by this ministerie of the holie and mightie Angels if they had grace to consider it be feared from all wicked attempts against the Church or any the least members thereof Numb chapt 22. verse 22. c. Math 18.10 And wee our selues that wee doe nothing vnbeseeming the presence of so holie ministers and glorious seruants of God who though inuisiblie are yet oftener present with vs and among vs then wee are ware of 1. Corinth 11.10 According also to that Exod 23.21.22.23 For notwithstanding that is spoken of our Lord IESVS the Prince of Angels yet such as the Lord and Maister-Angell is such also are the seruants on their Lords behalfe according to that Commission which he giueth vnto them Thus much for the Duties from the comfort of Faith concerning the inuisible creatures of God Let vs make speede to the Duties concerning those that are called visible ANd first concerning the creation of other Creatures besides our selues Question What are the Duties belonging to the comfort of Faith in that God hath giuen vs assurance that hee hath created them for vs and giuen vs the free vse of them to wit of the light of the Sunne and of the Moone c. of foode and of apparell of flowers of all sweete smells of all pleasant and Musicall soundes c. What I say are the Duties belonging to the bountifull and Fatherly goodnes of God herein Answere It is our bounden Dutie to vse euerie of them with all wise and holie discretion and in all good and sober moderation as becommeth those that are called the children of the light euen to those blessed ends onely whervnto God himselfe hath appointed them And furthermore to the ende we may in all hoâe wise and sober manner vse these kindes of creatures it is likewise our bounden dutie to blesse God in all and for euerie of his blessings which wee beholde with our eyes which wee heare with our cares wherewith we cloth our bodies c. And according to the approoued examples of the holie seruants of God it is our dutie in speciall manner and with open profession of thankfulnes to blesse God for the continuall renewing of our food which is the most sensible and necessarie meanes for the ordinarie maintenance of our life Such is our bounden Dutie indeede according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut 8.10 ExplicatioÌ and proofe When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which hee hath giuen thee Beware that thou forget not the Lord thy God c. This holie commandement hath bene regarded of the faithfull in the Church of God from time to time no doubt And it is approued euen by the practise of our Sauiour Christ himselfe Of whom it is recorded in the Gospell that hee blessed God for the bodilie foode wherwith he fed the people Matth 14.19 Yea after his Resurrection his disciples knew him by his breaking of bread in that as it is most likely hee vsed a forme of
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 maÌs 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 remembraÌce my song in the night I coÌmuned with my own heart and my spirit searched diligently Wil the Lord abseÌt 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. coÌpared 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 sufficieÌcie of the prouideÌce 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 coÌforting of such as shuld be exercised with great difficulties straits aboue that they theÌselues 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. Sâm 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 coÌmendable 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 coÌfort This gracious prouidence of God is to be vnderstood of vs as not
doctrine is next to be considered of vs. Question How are wee to beleeue in our Sauiour in respect of that Answer We are to beleeue that our Sauiour Christ taught a most perfect doctrine containing both the grounds and also the sealing vp or ratification of the whole truth of God necessarie to be beleeued and obeied of vs and the whole Church for our direction in the way of saluation euen to the end of the world ExplicatioÌ and proofe It is very true For in this respect as we haue alreadie seene wee are to beleeue in our Sauiour as in the great Prophet sent of God whom all stand most strictly bound to heare and obey Act. 3.22.23 Heb. chap. 1. verses 1.2 and ch 1â 25 And that our Sauiour hath taught a most perfect doctrine we may easily shew it in way of induction by collecting of the beads or chiefe points thereof set downe in the holy history of the Gospel written of him And that also so exactly and perfectly from his owne sacred mouth may iustly and as it were vpon a sure ground and foundation build our faith thereon For whereas the whole doctrine of God is comprehended either in the law or the Gospel our Sauiour hath taught all things most perfectly concerning both of them And first concerning the Law that is to say the morall law which hath a perpetual vse and authority in the Church though the ceremonies and many politicall ordinances of the law are ceased by our Sauiours comming First he teacheth the perpetuitie of it and therewith also the perfection of it to all such ends as God appointed it vnto in so much as If any shall breake the least of the commandements and teach men so our Sauiour affirmeth that he shall be least in the kingdome of God Matth. 5.17.18 19 20. Read also ch 19.16 c. Where he telleth the rich young man that this law of God is a perfect rule of mans life Thou knowest the commandements saith he Thou shalt not commit adultery c. Luke chap. 18. verse 18 c. Reade also chap. 10.28 and ch 16. verses â9 31. Secondly our Sauiour distributeth the law most perfectly according to the seuerall contents of either table vnder the name of the first and second Commandement Matth. chap. 22. verses 36 37 38 39. The first and the great Commandement saith our Sauiour is this Thou shalt loue the Lord thy God with all thy heart c. And the second as he saith further is like vnto this to wit Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth the whole law and the Prophets saith our Sauiour the Prince of all Prophets and he by whose spirit they spake and wrote all that is written of them Reade also Mark chap. 12. verses 28. and 24. And after this saith the Euangelist there no man durst aske him any question to wit with any vaine confidence or bold conceit that they might put him to silence For they were convicted in their consciences of his most perfit knowledge according to that testimony which the expounder of the law gaue to this his answer made vnto him Thirdly as in the same place he maketh it cleare who is the true God euen the God of Israel one onely God so Luke chap. 10.29 30 c. 37. he doth by a notable parable declare whom God in his law would haue vs account to be our neighbour And Matth. 5.43 c. It hath beene said Thou shalt loue thy neighbour and hate thine enemies But saith our Sauiour I say vnto you loue your enemies c. Where he includeth them vnder the word neighbour against that former blinde distinction Reade also ch 7.12 Fourthly our Sauiour Christ doth most purely and faithfully cleare the right interpretation and scope of the law against the corrupt and defectiue glosses wherewith the Scribes and Pharises had obscured and peruerted the same This he doth by giuing particular instances in diuers of the commandements the sense whereof they had curtailed as one may say as we reade Matth. 5. verses 22 23 c. In which words he giueth instance concerning the 6. Commandement And verses 27.28 c. concerning the 7. Commandement And verses 33.34 c. concerning the third commandement And againe concerning the same chap. 23.16 c. And against crueltie forbidden in the 6. Commandement Likewise also at another time concerning the seuenth Commandement ch 19.3 c. Moreouer concerning the 5. Commandement chap. 15.3 4 5 6 c. Yea and generally against their tradition verse 11. shewing that the heart is principally to be cleansed or else all is to no purpose And againe concerning the 5. Commandement ch 22.18 c. Yea in that one most notable and large Sermon of our Sauiour vpon the mountaine recorded in the 5 6 and 7 chapters of matthew if we shall marke it well it will appeare that he speaketh of all the principall duties commanded in the whole decalogue or ten Commandements of the morall Lawe though not in the order of the Commaundements which was not necessarie And concerning the 4. Commandement verie often doth our Sauiour Christ both by doctrine and also by practise cleare the right vse of it and so deliuereth it from all pharisaicall and superstitious abuse Matth. 12.1 c. Luke 4.16 c. And chap. 6.1 c. And chap. 13.10 c. And Iohn chap. 5.9 c. and verses 16 17 c. and chap 7 19 20 21 22 23 24. Did not Moses giue you a law c. The sumâe of all concerning the interpretation which our Sauiour giueth of the Law is this that the whole Law and euery commandement thereof both pertaining to God and also to man doth not onely binde the outward man as the hand and tongue c. to obedience but euen the most inward and hidden man of the heart touching the most secret thoughts motions and intents thereof So that not onely by the prescription of the Law of God are good actions to be done but it is also required by the same Law that they be done in the right manner without all hypocrisie without vaine glorie without bitternes without flattery without enuie without desire of reuenge c. Yea and on the contrary in all vprightnes of heart and with a good conscience from faith and loue vnfeined euen to our enemies as in the sight of God in pure zeale of his glorie c. to the end that all our actions may be pleasing vnto God In this wise doth our Sauiour make it cleare how the law of God is rightly to be vnderstood and interpreted against the corrupt glosses of the Pharisies Neither is there any speciall vertue commanded by God in his holy Law which our Sauiour doth not earnestly commend and exhort vnto nor any vice of speciall note which he doth not zealously reproue and dehort from as also from the inward thought and motions thereof And to this purpose according to his speciall kinde of
and vnles God had beene with him as Nicodemus a fellow Ruler and one conuersant among them did before this time bewray to our Sauiour as we reade Iohn chap. 3. verse 2. Rabbi saith he we know that is we Pharisies know that thou art a Teacher sent from God for no man could doe these miracles which thou doest vnles God were with him Reade also Act. 2 22. Ye men of Israel heare these words Iesus of Nazaret a man approued of God among yee with great works and wonders and signes which God did by him in the midst of you as yee your selues also know Finally the works of our Sauiour Christ were so wonderfull that as the Euangelist Luke reporteth all were amazed at the mightie power of God declared by them chap. 9.43 And chap. 7.16 Feare saith hee came on all people and they glorified God saying A great Prophet is raised vp among vs and God hath visited his people The grouÌd and history of them And this rumour as he reporteth further went forth throughout all Iudea and through all the region round about At what time also as it followeth in the same chapter verses 18 19 c. the answer of our Sauiour to the Disciples of Iohn Baptist sheweth plainely that such as haue beene alreadie declared are the vses and ends why he wrought so many miraculous works For thus he said vnto them Goe your waies and shew to Iohn what ye haue seene and heard that the blinde doe see the halt doe goe the leapers are cleansed the deafe here the dead rise againe and the poore receiue the Gospell And blessed is he that shall not be offended in me As if our Sauiour had said These things are sufficient confirmations that I am the true Messiah and that no other is to be waited for as Iohn well knoweth and hath alreadie most faithfully and plentifully testified vnto you though you and many other are yet offended in me and haue not receiued his testimony Reade also Matth. 14.33 They that were in the Ship when our Sauiour stilled the tempestuous Sea worshipped him saying of a truth thou art the Sonne of God And Marke 1 27. by occasion of casting out of an vncleane Spirit out of a man of Capernaum the people were amazed so that as the Euangelist saith they demanded one of another saying what thing is this what new doctrine is this For he commandeth the soule spirits with authority and they obey him Thus then it is euident that as our Sauiour intended by his miraculous works to make himselfe knowne to be the Christ the Sonne of God and the true Prophet sent of him c. so they had the same effect in the hearts of many of those among whom he wrought them who obserued his diuine power therein But for our more full instruction in this point I will aske you this one question Question Was not the doctrine and testimonie of our Sauiour of sufficient credit in it selfe to make him knowne to be the Sonne of God and the true Messiah and so consequently that his doctrine is the true doctrine of eternall life Was it not I say of it selfe sufficient but hee must also worke great and strange works for the proofe thereof Answer There is no doubt to be made but that the doctrine and testimony of our Sauiour Christ was fully worthy and ought to haue beene sufficient in and of it selfe alone to these ends Neuertheles for a helpe to our weaknes and for the more cleare manifestation of his diuine glory as was said it pleased him of his speciall goodnes and mercy to make this addition of his miraculous works ExplicatioÌ proofe So it was indeede as the former testimonies haue giuen vs plainely to vnderstand And namely Iohn cha 11. verse 15. Whence we may well remember here againe that our Sauiour professed that he was glad of the occasion which hee had to worke that great worke of his in raising Lazarus from the dead to the end his Disciples might thereby be confirmed to beleeue in him And hee vseth the like words againe verses 41 42. to shew his like gratious desire that the weaknes of the people might be holpen by their beholding of the miracle To this end also may the consideration of that reproofe well serue which our Sauiour giueth the people for not attending to the right vse and end of his miracles Iohn 6.26 Matt. 16.8 9 c. and Mark chap. 6 25. And thus the good and mercifull affection of our Sauiour is clearely manifested vnto vs. But that his doctrine and testimony ought of it selfe to haue beene of sufficient authoritie it is plaine by that other reproofe which our Sauiour giueth in respect of them that looked too much after miracles Iohn chap. 2.48 saying Except ye see signes and wonders ye will not beleeue Of which sort were those mentioned after this cha 6.30 Who ouer boldly asked our Sauiour What signe shewest thou that we may see and beleeue thee What doest thou worke And againe Matth 12.38 Master wee would see a signe of thee To whom our Sauiour answereth in the verse following An euil and adulterous generation seeketh a signe but no signe shal be giuen vnto it saue onely the signe of the Prophet Ionas And againe chap 16. verses 1.2.3.4 On the other side it is set downe to the praise of the worke of Gods grace in the Samaritans who beleeued our Sauiour for his wordes sake though hee wrought no miracles among them but only heard the woman say that he had told her all things that she had done as we read Ioh 4 40. Wherevpon they desired our Sauiour to tarie with them The which when he had yeelded vnto for two daies Many more saith the Euangelist beleeued because of his owne word And they said vnto the woman Nowe we beleeue not because of thy saying for wee haue heard him our selues and knowe that this is indeed the Christ the Sauiour of the world Moreouer many were brought to faith and repentance by the preaching of Iohn the Baptist though he wrought no miracle Matth 21 32. Iohn 10.41 Much rather ought our Sauiour to haue bene beleeued for his owne sake although God would haue so appointed that hee should haue wrought no such great works as he did Thus much for the confirmation of the former answer But yet one question more for the further clearing of this matter Be it granted that the miracles which our Sauiour wrought were necessarie for those who at that time were the beholders of them to the ende they might be confirmed by them to beleeue in him Question are they likewise as necessarie for vs Answer As the working of them was necessarie to helpe the weakenesse of the faith of them that then liued and might see and beholde them with their bodilie eyes so it is necessarie for vs that liue at this day to reade heare and meditate vpon the same miraculous works of our Sauiour to the same
that which we read Iohn ch 12.1.2.3.4.5.6.7.8 The which treason of Iudas vpon that most vnworthy occasion so intended plotted our Sauiour Christ speaketh of againe foure daies after Mat 26. verses 1.2 where also the Euangelist Matthew doth in the verses following record the same wicked occasion that Iudas tooke and testifieth further and that from that time he sought opportunitie to betray our Sauiour he euen therin as the Diuel would haue it fitting the malicious desire of the chiefe Priests the Scribes and Elders of the people who consulted before how they might take him by subtiltie and kill him so as they might best auoid the vproare and tumult of the people verses 3.4.5 c. 14 1â.16 and Luke ch 22.1.2.3.4.5.6 Thus I say the thought of the indignitie of the most wicked intent and diuellish practise of one of his owne Disciples with whom he had alwaies dealt louingly and kindly c. was some cause of this trouble to the spirit of our Sauiour Christ But this was little in comparison of the chiefe cause which was that most heauie trouble which he did see by this occasion and with the occasion to hast on a pace to the most deepe piercing and wounding of his soule as we shall see further according as the time of the practising or executing of the treason intended and plotted already approched more neare and grew as it were to the maturitie and ripenes of it Question What ground or testimonie haue you for the declaration of this Answere In the 26. chapter of Matthewe thus we reade from the beginning of the 36. verse 36. Then went Iesus with them into a place which is called Gethsemane and saide to his Disciples sit ye here while I goe and pray yonder 37. And he tooke Peter and the two Sonnes of Zebedeus and began to wax sorowfull and grieuously troubled 38. Then said Iesus vnto them My soule is very heauie euen unto the death tarrie ye here and watch with me 39. So he went a little further and fell on his face and praied saying O my Father if it be possible let this cuppe passe from me neuertheles not as I will but as thou wilt And ve se 42. 42. He praied the second time saying O my Father if this cuppe cannot passe away from me but that I must drinke it thy will be done 44. And yet againe we read verse 44. He praied the third time saying the same wordes Explication This third spirituall trouble and agonie fell vpon our Sauiour Christ in Gethsemane as the Euangelist Matthew testifieth the which place as appeareth before in the 30. verse of the same chapter and Luke ch 22.39 was a part of ground of or belonging to the mount of Oliues the which also was on the other side of the brooke Cedron distant from Ierusalem some good space a mile or two And it was also a garden or Ortchard either of Oliue trees or some vineyard as the Euangelist Iohn doth more particularly record and describe the place Iohn chap 18.1 where also it is very likely there were some dwelling housen as euery where there is on euery side of great cities at the least for the dressing and looking to the Gardens there about as may appeare by that which the Euangelist Marke writeth ch 14.51.52 The vnspeakable greatnes of the trouble and agonie of our Sauiour Christ in this place at this time and that for a long time as may be gathered the greatnes of the sorrowe and anguish considered it may be in some good measure conceiued of vs if we will only consider that which the Euangelist saith guided by the holy Ghost that our Sauiour Christ began in this place euen while he was with his Disciples to waxe sorrowful and grieuously troubled The Euangelist vsing such wordes as note an astonishing and amazing or confound ng sorrow and distresse or a perplexitie of mind such as no humane succour or solace can mitigate or asswage But it may be more liuely discerned from our Sauiour himselfe partly by his behauiour and partly by his speech By his behauiour first in that albeit hee tooke three of his Disciples with him to wit Peter and Iames and Iohn as Marke more expresly nameth them euen such as hauing seene his glorie before at his transfiguration might haue beene most fit to be eye witnesses of his humiliation and abasing yet his sorrowes increasinge exceedingly much more then the sorrowes of the woman going to her trauell and seeing them vnfit to be very neare beholders or hearers of them he giueth them their charge that they pray to God for grace that they should not be led into temptation and sodainly breaketh from them as one violently pulled away the space of a stones cast as the Euangelist Luke describeth it chap 22.40.41 that so he might without their vtter discomfiture the more freely humble himselfe and most lamentably bemone his distressed estate before his heauenly Father the bitter cup of whose wrath bent against that sinne of ours which our Sauiour Christ had vndertaken to beare the punishment of and to satisfie for was euen now put neare as it were to his mouth to the end he should drinke it vp for vs. Herevpon therefore he falleth down vpon his face groueling to the earth not satisfying himselfe to kneele vpon his knees Marke 14.35 And afterwards through the vehemencie of the agonie and conflict of his soule his sweat was like drops of blood trickling downe to the ground Luke 22.44 A most strange sweate both for the matter vnheard of before in any neuer so grieuously tortured and also for the quantitie it being so aboundant and that from so thinne and spare a body as wee may conceiue the body of our Sauiour to be which no doubt was not grosse and corpulent as the bodies of many full fed and pampered are Thus by the behauiour of our Sauiour Christ in this time of his trouble and dolour we may perceiue that it was exceeding vehement and bitter and the rather if we doe consider the most perfect patience and magnanimitie of our Sauiour Christ whereby he was able as afterward he did to passe through all the externall vexations that man could possibly prouoke him with The same extremitie of the most grieuous sorrowe of our Sauiour Christ may be yet further discerned from his owne speech partly by those wordes which he spake to his three choise Disciples while yet he was with them My soule is heauie euen vnto death The which no doubt if it had beene vpon any of vs sinfull wretches it would not onely haue taken away all naturall life out of our bodies but haue pressed our soules downe for euer vnto the bottome of Hell But yet more fully may it bee discerned by the wordes of his most lamentable prayer O my Father if it bee possible let this cuppe passe from mee Yea in that he insisteth so vpon the almightie power of God ioined with his infinite mercy as it
which might be most to the credit and praise of his owne ambitious pollicie wading cunninglie in so weightie a cause rather then that which might be most to the glorie of God in the vpright discharge of his dutie therefore all Pilates vertue how great in shewe soeuer vanished away verie sudenlie as the morning dewe and came to nothing Nay it ended in his most foule sinne as it followeth in the last place of our present text to be in part considered For the Iewes are more strong to frustrate and ouerturne Pilate then hee was to holde out in his good indeuour For so soone as they returne to grate vpon their former string how false and vntunable soeuer Pilate had tried it to be namely that our Sauiour Christ had committed treason against Caesar and further yell out in threatning wise against Pilate as if they would draw him as an accessarie in the same pretended treason For if thou deliuer him say they thou art not Caesars friende howsoeuer Pilate carieth the same face a while longer yet because his heart was not vpright all at once hee yeeldeth most cowardlie and so bewraieth what the vanitâe of all heathenish vertue is not onely in Pilate but in all other whosoeuer make the greatest shewe if they be not renewed and sanctified by the holie Spirit of God of whose glorie all both Iewe and Gentile are depriued through our owne corruption as it is notablie discouered vnto vs in this the finall conspiracie and consent both of Iewes and Gentiles against the Sonne of God But that we may see the full issue let vs heare what foloweth in the holy Storie Question How is it continued by the Euangelist Answer It followeth in the 13.14.15 and 16. verses of the 19. chapter of S. Iohn 13. When Pilate heard that word saith the Euangelist he brought Iesus forth and sat downe in the iudgement seat in a place called the pauement in hebrew Gabbatha 14. And it was the preparation of the Passeouer and about the sixt hower and hee said to the Iewes Behold your King 15. But they cried Away with him away with him crucifie him Pilate said vnto them shall I crucifie your King The high priestâ answered wee haue no King but Caesar 16. Then deliuered he him vnto them to be crucified Explication Thus then wee are come to the condemnation of our blessed Sauiour and his sufferings that belong therevnto THe which that wee may see in a more full and readie viewe wee are to take in heere that which thââther Euangelistes doe furthermore write concerning the whole processe of the same matter Question And first what are wee to take in here from the Euangelist Matthew Answere Here as I have learned wee may not vnfitlie consider of that which he writeth concerning the message which Pilates wife sent vnto him as wee read chapt 27. verse 19. in these wordes 19. Also when he was set downe vpon the iudgement seate saith S. Matthewe his wife sent to him saying Haue thou nothing to doe with that iust man for I haue suffered manie things this day in a dreame by reason of him ExplicatioÌ This indeed may not vnfitlie be thought to haue the iust place here For the holy Euangelist Iohn very particularlie recording the troublesome and vnsetled course of Pilate now going out to the Iewes and eftsoones returning into the Common hall againe and that fowre or fiue times hee doth not at all mention his sitting downe on the iudgement seate till this last time And as touching the Euangelist Matthew he doth not so exactly obserue the orderlie courses but speaketh ioyntlie both of the Iewes âheir reiecting of our Sauiour Christ as abhorring him more then Barabbas and also of Pilates condemning of him Neither will this graue sitting downe agree to the former light and passionate course which Pilate tooke And therefore may we as was said not vnaptlie consider of this pointe heere in this place And moreouer wee may with like reason adde next vnto this that which the same Euangelist writeth further concerning Pilates washing of his handes before he gaue sentence of condemnation against our Sauiour as also the extreame and most desperate malice of ths Iewes as it followeth in the same 27. ch vers 44.45 Question What are the wordes of the holy Euangelist to this purpose The grouÌd and history of his condemnation by Pilate Answer 24 He writeth thus when Pilate sawe he auailed nothing but that more tumulte was made he tooke water and washed his hands before the multitude saying I am innocent of the blood of this iust man looke you to it 25 Then answered all the people and said His blood be on vs and on our children These things the Euangelist S. Matthewe alone doth testifie And his witnes is true and sufficient as of one sanctified and appointed by God himselfe thervnto Now of the rest the Euangelist S. Luke doth make most expresse mention of that iudiciall sentence of iudgement which Pilate gaue against our Sauiour and therfore we are to receiue his more full testimonie in this behalfe What doth he set downe Question concerning this pointe Answere His wordes are these chapt 23. verses 23.24.25 23 They that is the Iewes saith S. Luke were instant with loud voices and required that he might be crucified and the voices of them and the high Priestes prouâââed or were mightie and great to wit by an exceeding out-crie 24 So Pilate gaue sentence that it should be done as they required 25 And he let loose vnto them him that for insurrection murther was cast into prison whom they had desired and hee deliuered Iesus to do with him what they would Yea as the Euangelist S. Mark telleth vs ch 15. ver 15. Pilate did this being willing to content or satisfie the people so farre did his own false heart deceiue him And then it foloweth in the same Euang vers 16.17.18.19.20 How our Sauiour Christ was again most vilie abused by the souldiers of Pilate immediately vpon iudgement pronounced as they had dealt before so soone as they had cruelly and despitefullie scourged him Question What are the words of S. Mark whereby he reporteth this their wicked dealing Rehearse them Answer 16. Then saith the Euangelist Marke the souldiers led him away into the Hall which is the common hall and called together the whole bande 17 And they clad him with purple and put about him to wit on his head as S. Matthewe expresseth a crowne of thornes which they platted and wreathed 18 And began to salute him saying Haile king af the Iewes 19 And they smote him on the head with a reede to wit with a reede of a greater sort such as is the Caâe and spat vpon him and bowing the knees did him reuerence 20. And when they had mocked him they tooke the purple off him and put his owne clothes on him and led him out to crucifie him ExplicatioÌ The same also doth the
so farre tormented for feare of common death that he should melt with bloodie sweate not be able to be comfortâd but by the sight of Angells whaâ doth noâ that praier thrise repeated Father if it be possibâe let this cup depart from mee proceeding from an incredible bitternes of heart shewe that Christ had a shârper a haâder battel then with ordinarie death And hence it appeareth that those ârâflers against whom I now dispute doe boldlie babble of things which they know not what they meane for thât they neuer considered what it is or of hoâ great importance that we are redeemed from the iudgement seate of God But this is our wisedome wâll to vnderstand how dearely our salua ion did cost the Sonne of God Now if any man do aske me whether Christ went then downe to hell when he prayed to escape death I answere that then was the beginning of it wheâby may be gathered how grieuous terrible torments he suffered when he knew that he stood araigned for our cause before the iudgment seat of God But although for a moment of time the diuine power of the Spirit did hide it selfe that it might leaue the fleshe to haue experience of the owne weakenes Yet it is meete that wâe knowe that such was the tentation through the feeling of sorrowe and feare that it was not against faith And thus was that fulfilled which is in the Sermon of Saint Peter Actes 2.24 that hee could not bee helde of the sorrowes of death because when hee felt himselfe as it were forsaken of God yet hee did nothing at all departe from trust in his goodnes And this doth that his notable calling vpon God declare wherein euen for extremitie of paine hee cried out My God my God why hast thou forsaken me For although his anguish was aboue measure yet he ceaseth not to call âim his GOD of whom he crieth out that he was forsaken Moreouer hereby is confuted as well the error of Apollinaris as theirs that were called Monothelites Apollinaris fained that the eternall spirit was in stead of a soule to Christ as if he had beene but a halfe a man And as who should say that he could cleanse our sinnes some other way then by obeying his Father For where is the affection or desire wil to be obedient but in the soule And euen therefore as wee knowe was his soule troubled that ours might obtaine peace and quietnes all feare being driuen away And further we see contrarie to the opinion of the Monothelites how at this time he willed not that thing as he was man the which he willed in respect of his diuine nature I omit to speake how he did subdue the aforesaid feare with a contrary affection Neither is the shew of contrarietie hard to discerne in this Father deliuer me from this houre but therefore came I into this houre Father glorifie thy name In which perplexitie notwithstanding there was no such distemper in him such as is seene in vs euen then when we most of al indeuour to subdue our selues Here also because the iudgement of our good and faithfull brother Maister Perkins now in heauen is very circumspect and exquisite I suppose it will be well liked of all of sound iudgement that I borrow his words from his exposition of the Creed for a third witnes first when he writeth of the death of our Sauiour and after of his descension Of his death thus As Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the seperation of the body from the soule the second is the seperation of body soule from God both were in Christ for beside the bodily death he did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here saith he further we must not omit a necessarie point namely how farre forth Christ suffered death Answer Some thinke that he suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come too short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may be they go too farre for if to dye the first death be to suffer a totall seperation of body and soule then also to dye the second death is wholly and euery way to be seuered from all fauour of God and at the least for a time to be oppressed of the same death as the damned are Now this neuer befell Christ no not in the middest of his sufferings considering that euen then hee was able to cal God his God Therfore the safest course is to follow the meane namely that Christ died the first death in that his body and soule were really and wholly seuered yet without suffering any corruption in his body which is the effect and fruit of the same and that withal he further suffered the extreme horrour pangs of the second death not dying the same death nor being forsaken of God more then in his owne apprehension and feeling For in the very middest of his sufferings the Father was well pleased with him And this which I say doth not any whit lessen the sufficiencie of the merit of Christ for whereas he suffered very truly the wrath of God and the very torments of the damned in his soule it is as much as if all the men in the world had died the second death and beene wholly cut off from God for euer and euer And no doubt Christ died the first death onely suffering the pangs of the second that the first death might be an enterance not to the second death which is eternal damnatioÌ but a passage to life eternal Thus much writeth this good seruant of God concerning the extremitie of Christs sufferings in dying the death with such limitation onely as was necessarie considering the most high and diuine excellencie of him that suffered in whom was no sin who could not possibly abide long vnder the curse and torment though eternally due to vs for our sinnes And againe vpon the descension thus he disputing that question with like good iudgement and faithfulnes Others there be saith he which expound it thus He descended into Hell that is Christ Iesus when he was dying vpon the crosse felt and suffered the panges of Hell and the full wrath of God seazing vpon his sonne This exposition hath his warrant in Gods word where Hell often signifieth the sorrowes and paines of Hell as Hanna in her song vnto the Lord saith The Lord killeth and maketh aliue he bringeth downe to Hell and raiseth vp that is hee maketh men feele woe and miserie in their soules euen the panges of hell and
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 sâme 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 Lâke 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 foâmer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌgelist 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 Lazârus 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 coÌsider 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 fainâing 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 marâel 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 coÌsider of the meaning of the words theÌselues 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 soâs the word Spiâit vsed often as 1. Cor. 6.20 Act.
pierced for them to their comfort yea though he was after a sort pierced by them and of vs all The text of the Prophet is plaine And thus also doth the Euangelist other-where rehearse these words as seruing notably to either vse and purpose as Reuel 1.7 Behold he commeth with clouds and euery eye shall see him euen they that pierced him through and all kindreds of the earth shall waiâe before him âuen so Amen saith the holy Euangelist vnto it Finally from the wordes of the holy Prophet let vs diligently note that as touching all these which either haue doe or shall repent of their sinnes done against the Lord our God and his Christ this is the worke of God in their hearts by his owne most gracious and holy spirit as Ier 31.18.19 2. Tim 2.25 And againe that true repentance is not without very earnest and godly mourning for sinne as in the same place of Ieremiah and 2 Cor 7.10.11 Yea euen in this respect that they were the cause and euen we our selues by them that our Lord Iesus Christ was most bitterly crucifieâ wounded and pierced not onely in his holy flesh but also in his very soule This I say is diligently to be marked of vs lest we deceiue our selues in mistaking the nature of true repentance and lest wee denie God the glory of the same his most gracious worke so singularly tending to our owne saluation and comfort ANd thus hauing considered all things recorded in the holy storie from the death of our Sauiour vntill the taking down of his blessed body from the cursed crosse let vs now renewing and whetting as it were our care and diligence proceede likewise to consider of the taking down of his body from the crosse together with those things that doe belong to the same and therevnto let vs annexe the historie of the buriall of the body of our Sauiour and the appurtenances thereof like the warpe and the woofe close together Question First therefore which are the wordes of the text wherein these things are recorded vnto vs Answere The holy storie is continued by the Euangelist Iohn in the same his 19. chap from the beginning of the â verse to the end of the chap. in this manner 38 And after these things saith Saint Iohn Ioseph of Arimathea who was a Disciple of âesus but secretly for feare of the Iewes besought Pilate that he might take downe the body of Iesus And Pilate gaue him licence He came then and tooke Iesus body 39. And there came also Nicodemus who at the first came to Iesus by night and hee brought of mirrhe and aloes mingled together about an hundred pound 40. Then tooke they the body of Iesus and wrapped it in linnen clothes with the odours aâ the manner of the Iewes is to burie 41. And in that place where Iesus was crucified was a garden and in the garden a new sepulchre wherein was neuer man yet laide 42. There then laid they Iesus because of the Iewes preparation day for the sepulchre was neare ExplicatioÌ In this text we haue according to that which was saide before the narration of the taking downe of the body of our Sauiour Christ and of his buriall nearely knit together We haue the instruments both of the one and also of the other by the Euangelist described vnto vs and likewise the manner both of the procuring of that and also of the performance of this The grouÌd and history of the taking down of his body from the Crosse Of these things therefore let vs stand a while as diligently as wee can to consider and that withall such holy supply as the other Euangelists doe in diuers points afford vnto vs. And first touching the time of the taking downe of the body of our Sauiour the Euangelist Matthewe reporteth that it was when the euen was come chap 27.57 And Marke when night was come chap 15 42. So that both compared together it is euident that it was delaied as long as might be And the Euangelist Marke doth herewithall mention the reason which moued Ioseph in this delay beside that honour which he did beare to our Sauiour Christ to take an honest and godly care of the taking downe of his body from the crosse namely because it was the day of the preparation which is before the Sabbath And this was thought reason sufficient to the malitious Iewes to moue them to intreat that the legges of our Sauiour might be broken But being disappointed of that it was with them a reason of no weight to moue them to haue care of his honest buriall And no maruell Herein therefore is an exceeding great difference betwixt Ioseph and them This Ioseph was the sole instrument of procuring the honest and seemely taking down of the body Indeed in the buriall Nicodemus was a worthy companion with Ioseph as wee shall see anone but it seemeth that Ioseph was all alone in the procuring of the fauourable and reuerend taking downe of the body of our Sauiour The manner of his procuring of it was this Hee knowing that Pilate had the power of the disposing of the body according to that which we read was prophesied Isay 53. The people gaue his graue to the wicked and to the rich euen to their owne destruction according to their imprecation against themselues His blood be vpon vs and our children as Tremelius and Iunius doe well translate and interprete those words of the Prophet Ioseph therefore is a Sutor to Pilate that he would grant him this fauour that he might take it downe and bestowe it For as the three Euangelists Matthewe Marke and Luke tell vs he asked the body of Iesus that is not onely to take it downe from the crosse but also that he might bestow it in buriall as the effect it selfe declareth For so soone as Pilate had granted him licence to doe that which he had requested he did not onely take downe the body but also he buried the same And in the procuration of the taking downe and burying of the body the Euangelist Marke obserueth to the commendation of Ioseph that he vsed boldnes in this his sute howsoeuer it might seeme to be a matter wherein hee indangered himselfe at the least through the malice of his wicked brethren the Rulers of the Iewes to some displeasure and rebuke in that he should shewe himselfe fauourable to the body of one that was executed vnder the crime of a rebell against Caesar But through the goodnesse of God it fell out otherwise toward him For hee gaue him fauour with Pilate By whose answere it appeareth that Ioseph in his sute had informed Pilate that he the rather desired that Pilate would forthwith grant him the body not onely because it was neare the euening but also because hee had beene dead a good while since For as the Euangelist Marke saith Pilate maruelled if he were dead alreadie and called vnto him the Centurion who was now returned from his
grieuous sufferings which went before and partly also to that last degree of his humiliation which followed after in that he lay in his graue as it were vnder the captiuity and dominion of death vntill his resurrection as was said before For we are not precisely to binde our selues to these words as if because they are set down in this summe of our beliefe therefore we must beleeue them as being of them selues the canonicall text or ground of our faith But wee haue free liberty granted nay rather wee stand bound to take counsell from the holy Scriptures and to beleeue them onely in such sense as they doe apply these words to our Sauiour Christ without any regard of the priuate interpretation of any which hath not certaine ground from the same Question But are there any such interpretations of these words giuen forth by any which cannot be warranted from the holy Scriptures Answere I haue heard it so affirmed for our admonition sondry times that wee might be stirred vp thereby to seeke to ground our selues in the right vnderstanding of them so as no erroneous or groundlesse interpretation might cause vs to decline from the truth therof Explication and proofe There is doubtlesse iust cause why you should be thus taught and admonished For sondry expositors haue their sondry expositions of these words He descended into hell which cannot be concluded from the word of God The which though they are in this respect all of like nature yet they are not to be accounted in like degree of error Question Which may these sondry and groundlesse expositions be Answer They are of three sorts First of those that haue taught the meaning of them to be this that the soule of our Sauiour Christ descended to hell the place appointed of God for the euerlasting torment of the wicked to manifest his diuine power to preach and declare the victorie of his crosse or rather as some think both to begin his victory and triumph and also vtterây to subdue the power of the diuell and hell it selfe there Secondly of those that haue expounded the meaning of them to be this that the soule of Christ went downe to Limbus Patrum as it were to a region within the earth next aboue hell to fetch out the soules of them that were there till his comming and to carrie them with him into heauen after his resurrection Yea some haue taught from these words that the soule of our Sauiour Christ descended to hell to suffer the torments thereof for the redemption of our soules that they might neuer come there Thirdly the Marcionites and other heretikes called Liberatores affirmed that Christ by his Descension deliuered the soules of the reprobate out of hell All which opinions specially the two latter sorts if there be any other like to these they are carefully to be auoided of vs as hauing either no warrant in the word or else are plainly contrary to it Explication and proofe They are so indeede insomuch as a little leauen as wee are admonished sowereth the whole lumpe For to begin with the last of the second sort how can this agree with the words of our Sauiour on the Crosse who most solemnly affirmed that all his sufferings foretold by the Prophets were finished and perfited euen vnto the point of death which he also immediatly performed to the sealing vp of all the rest At which very instant also he did most faithfully commend his spirit into the hands that is into the gratious custody and preseruation of God his Father Who therefore shall dare presume to disable that which our Sauiour hath valued at a full and sufficient valure Seeing all was fulfilled vpon the crosse which God foretold by his holy Prophets who may be of sufficient credit to warrant vs any reuelation to the contrarie to be giuen vnto him And if there be reason that the soule of our Sauiour should descend to Hell to suffer torments in stead of our soules there why should not his body descend likewise to suffer for our bodies that they might neuer come thether Thus that exposition which would lay the most heauie burthen vpon our Sauiour Christ may from these and such like absurdities which followe vpon it be discerned to be the lightest in it selfe and to recoile most dangerously against those that haue so vnreasonably ouercharged it The other exposition of this second sort containeth likewise a meere fiction as may euidently bee perceiued because they can no where shewe vs any ground for such a place as they describe and altogether without booke determine vnto vs. But much rather because that which they say is contrarie to the holy Scriptures which determine another place for the soules of the faithfull which haue died in the LORD euen before the appearance of our LORD IESVS CHRIST For so doth our SAVIOVR himselfe giue plainely to vnderstand in that he placeth the soule of Lazarus in the bosome of Abraham which was in such a place as the LORD vsed the ministerie of the holy Angels to carrie it vnto The which also is expressely saide to be so situated that there is a great gulfe betwixt the one place and the other Luke 16 26. And as the Preacher saith Eccles chap. 12 7. Though the body which is dust returne to the earth as it was yet the spirit returneth to God that gaue it No doubt it doth not returne downeward but vpward I speake now of the soules of the righteous who as they liued so dye the seruants of God Yea like enough also the other may returne euen vpward to God if for no other cause yet to receiue their sentence and so to be cast downe from the glorious presence of God As for that which we read Heb 9.8 The way into the hoâiest of all was not yet opened while as yet the first Tabernacle was standing it can by no meanes be haled to determine any such Limbus or region and place within the earth either nearer or further off from Hell which the superficiall and darke braine of man hath fancied from the same The last opinion of deliuering the soules of the reprobate out of Hell it is most hereticall and direâtly contarie to the eternall iustice and truth of GOD concerning that eternall punishment which hee hath threatened and decreed against them And touching the former sort of expositions they are partly against the expresse doctrine of the Apostle Coloss 2 14 15. Where he teacheth that our Sauiour Christ by his sufferings and humiliation vpon the crosse did so sufficiently subdue yea and triumph openly ouer the Diuel yea as wee may say ouer all the Diuells of Hell that he needed not goe downe into any hidden and darke places of the earth to doe it And they are also against those famous testimonies and declarations which shewe that the victorie was then atchieued as appeareâh by the earthquake at the death of our Sauiour and by the rending of the vaile of the
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 âone 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 vâon 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 fuâfilled Thus much therefore briefly concerning the promise and the fulâiâling 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 noteâh 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 shouâdest 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 afflâction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou âlad 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 lâsse may wee reioyce or take comfort
is there yet no other comfort behinde Answer Yes For by the buriall of our Sauiour and by his continuing dead in the graue till the thirde day his resurrection is so much the more euidently confirmed vnto vs. Explication This also is very true and it containeth another singular comfort in it And the rather also by reason of the malice of the chiefe Priestes and Pharisies in their sealing of the stone which couered the sepulchre and by their setting of a watch to keepe the same lest as they pretended to feare the body of our Sauiour should by some fraudulent meanes be stolen away Yea and some comfort resteth in this also that God for the honouring of the buriall of our Sauiour stirred vp the heart of the honourable Counseller Ioseph of Arimathea to vndertake the care of the reuerend performance of it And in that he moued Pilate to yeelde to the sute of Ioseph in that behalfe And yet further in that he gaue Nicodemus a heart to ioyne with Ioseph in the solemnizing of the buriall c. For thus it is manifest vnto vs that our Sauiour died not as a vile and contemptible person but as one honourable in the sight of God and before good men far aboue that honour which King Dauid gaue to Abner who died by the wicked hand of Ioab in Israel howsoeuer the outward solemnitie was not so pompous and princely 2. Sam. 3.31 c. Question This therefore may be a third comfort Is there yet any more remaining Answer As our Sauiour Christ did not onely suffer death for our sinnes but also lay in the graue for the more certaine confirmation of his death and euen thereby also to endure for a while the reproch and tyrannie of death to the end hee might afterwarde make a more glorious conquest thereof by his rising againe in that it is thereby euident that he hath vanquished our last enemie euen within his owne castle or within his owne trenches and as it were the olde cruel lion in his owne denne so he hath thereby assured vs of this singular fruite and benefite that hee will not for a time onely somewhat weaken and suppresse in our wicked nature that bodie of sinne and wicked corruption which is in vs but euen throughlie and for euer at the last so to destroy it euen in the secret of our soules and spirites that it shall neyther bee able to hinder vs from the first resurrection of our soules from the death of sinne to the life of righteousnesse nor yet from the second resurrection which shall bee of our bodies from mortalitie to immortalitie at that day when they shall be vnited againe to our soules ExplicatioÌ proofe This indeed is that comfort which the Apostle Paul intimateth and assureth vnto vs from the buriall of our Sauiour Christ annexed to his death for a further manifestation and amplification of the same comfort whereof also as he teacheth our baptisme is a representation and pledge in that we are in the administration of it for a while put vnder the water much rather as they haue beene who were baptized being of yeares of discretion and at mans age as many thousands were at the beginning of the conuersion both of Iewes and Gentiles to the faith of the Gospel For the which comfort of the buriall and destruction of sinne thus assured from the buriall of our Sauiour and from the vse of our christian baptisme reade Rom. chap. 6. verses 1 2 c. euen to the 12. verse Know ye not saith the Apostle that all we which haue beene baptized into Iesus Christ haue beene baptized into his death Wee are buried then with him by baptisme into his death that like as Christ was raised vp from the dead to the glorie of the Fatâer so wee also should walke in newnes of life c. Knowing this that our olde man is crucified with him that the body of sinne might be destroyed that thenceforth we should not serue sinne c. Thus we see that the buriall of our Sauiour hath a ioynt vse with the death of our Sauiour for the comfort of our faith yea for a certaine progresse or increase of our comfort touching the weakening and wasting yea the vtter destruction of sinne at the last And againe Colos 2.11 12. In whom also saith the same Apostle ye are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp together through the faith of the operation of God who raised him from the dead Thus much for the manifold comfort of our faith concerning the buriall yea the honourable buriall of our Sauiour together with his continuance in the graue vntill the time of his resurrection For euen therefore no doubt would God in his diuine prouidence in no wise haue the body of our Sauiour throwne out or tumbled aside as a thing despised and abominable as the Iewes in their malice still raging against him coulde haue beene content yea rather would earnestly haue desired but to be in a very seemely and honourable manner taken downe from the Crosse embalmed and entombed that thereby it might the more clearely appeare to our comfort that the Lord our God hath immediately from by his death receiued a full reconciliation for our sinnes c. Question Now therefore from the collection and gathering together as wee haue done of all the comforts of the sufferings of our Sauiour may not the history therof be worthily esteemed of vs the most comfortable history of al other in respect of the most sweete vses and ends of the sufferings though they were in themselues to our Sauiour most bitter and dolefull for the time of his induring of them Answere Yes no doubt in this respect it is to vs the most comfortable history of all other insomuch as it containeth the onely ground and foundation of all true ioy and gladnes according to that saying of the holy Apostle St. Paul God forbid that I should reioyce in any thing but in the Crosse of our Lord Iesus Christ. Explication It is so indeede For as hath beene already declared the crosse and sufferings of our Lord Iesus Christ are both satisfactory for sinne to the remoouing away of all euill due to it and also reconciliatory and meritorious to procure vnto vs the fauour of God and all good fruites and blessings with the same Question But doth not this make much against this generall comfort of the sufferings of our Sauiour that sicknesses other afflictions which came into the world by sinne are not yet ceased nor taken away Answer No nothing at all For as it was said before of death it selfe that by the death of our Sauiour the nature or office of it is cleane altered and changed so also are all sicknesses and afflictions which are but the messengers and fore-runners
not take his lawfull delight and pleasure while his Captaine was in the danger and difficulties of warre in the field But Peter for want of such due consideration is like to such a foolish souldier as rusheth into the battell without all weapons and armour And therefore no maruell though he was grieuously wounded and very narrowly escaped death yea though he was speedily reskued To this purpose the holy prouidence of God is worthily to be obserued which to the end that Peters presumption and selfe-confidence might be chasticed for a common admonition to all would not suffer him to be hidden but so soone as he is come in at the doore he is challenged by one to be a Disciple of Christ yea the partie eyeth him and hauing well looked on him and as we may say faced him he vseth these words This man also was with him Luke 22.56 And after this another And by occasion thereof many together make their challenge against poore Peter They reason also against him from his speech that he was a Galilean and therefore the more like to be one of them Mat 26.73 yea one of the company among the rest laieth to Peters charge that he saw him with our Sauiour in the garden And this man as S. Iohn testifieth was the Cosen of him whose eare Peter had cut off in the garden Thus Peter being pitifully snared as a doue deceiued and without heart as the Prophet speaketh falleth for the reliefe of himselfe most vnfaithfully to denie his Maister euen at the first assault And as the heate of the skirmish increased so did hee shewe himself more and more cowardly yea worse then a coward proceeding from simple deniall to a swearing and cursing deniall and from a sodaine deniall to a deniall vpon an howres respite and that also after that he was admonished by the crowe of the Cocke once Marke 14.68 Luke 22.59 In which space of time and by this admonition of the Cocke hee ought to haue beene brought to some better thoughts then before seeing our Sauiour made that a signe of admonition vnto him Thus pitifully did Peter fall for a iust punishment of his carnall confidence in his owne strength and the rather because he neglected that warning which our Sauiour had giuen him before In the which fall no doubt Peter should haue lien for euer had not our Lord Iesus Christ taken tender compassion of him giuen him grace to repent For no meanes could moue him to consider his sinne till our Sauiour turned backe and looked vpon him and therewithall touched his heart by the finger of his holy spirit Mat 26.75 Mark 14.72 Luke 22.62 Wherefore now for our owne admonition to the end we may not fall with Peter let vs take heede that we doe not presume with him as hee did at this time of his so grieuous a fall Neither let vs be negligent in prayer as he was at the same time But let vs receiue instruction and learne to be wise from his folie praying God to make vs without any such fall faithfull in some measure as Peter was in an excellent degree euer after his conuersion Yea and according to the wise example of such as haue obtained the crowne of martyrdome let vs in all times of triall and persecution giue our selues much to prayer and supplication to God that by distrusting our owne selues we may settle our hearts to put our whole trust in the liuing God Verily it is no small triall when the goods and libertie and life of a man are called into question all together as our blessed Martyres who gaue their liues for the testimonie of the truth of God giue vs to vnderstand by their practise and also by their letters to others which they concluded often with Pray Pray Pray Vnto this example of Peter wee may add that other of Iudas also for our further admonitioÌ to the same end insomuch as though it pleased God to giue Peter grace to repent who sinned of infirmity yet he would not grant it to Iudas who sinned not through sodaine feare and terrour but malitiously and of deliberate and set purpose yea as it is very likely euen against the holy Ghost in a very high degree Wherefore from the most fearefull example of Iudas let vs in any case learne to take heede that we doe not secretly harden our hearts as Iudas did neither yet that we stomake any that rebuke vs for our faults as he did our Sauiour Let vs also from his example take warning to beware of hypocrisie and to resist all beginnings of euill betimes whether it be theeuish pilfrie or any other sinne Neither let vs content our selues onely with an externall profession of Christianitie as Iudas did Nay rather let vs take earnest warning that we doe on the contrary labour after inward truth of heart in the profession of the name of Christ and that we keepe our selues so faithful and vpright to God his truth and his church that we may neuer vpon any occasion become false brethren Chiefly let vs be faithfull to God and so shal we be preserued in fidelitie toward his church and euery part and member thereof Now the excellencie of truth aboue hypocrisie we may also easily perceiue by comparing these examples of Iudas and Peter together For although the repentance of Iudas might externally be thought greater then Peters insomuch as Iudas confessed his sinne openly and restoreth the mony which hee had receiued for the hier of his wickednes c. but Peter wept not openly he doth not openly confesse his sinne but onely secretly to God when he had withdrawn himselfe from companie c. yet because that which Peter did was done in truth and he sought to God for mercie in trust of his goodnes therefore was it accepted of God when as the repentance of Iudas being extorted and in despaire of Gods mercie through an euill conscience both it and Iudas himselfe were reiected This repentance growing from an euill cause it rested in an euil issue For he most vnnaturally cruelly and violently threw down himselfe as it were from a high gibbet or win-beame and so hanged himselfe that with the vehemencie of the fall his bowells gushed our of his body Thus as the common saying is he must needes goe whom the Diuel driueth For like as he gaue entertainment to the Diuell to fill his heart to practise his wickednes so no doubt through the iust iudgement of GOD the Diuel was full as great with him to driue him to worke this horrible mischiefe vpon himselfe Wherefore let vs I beseech ye be exceedingly carefull that we tread not in Iudas his steppes nor walke in his crooked waies And if at any time wee fall let vs pray earnestly to God that it may please him to vouchsafe to giue vs Peters repentance which was a true and beleeuing repentance and not the confounding and despairing repentance of Iudas And thus by the way as it were these two
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 redâmption 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 Sâuiour 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 boâies 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 hâm 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
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 coÌmandement 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
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌtly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâangelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant âhe eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâh a minde to coÌmunicate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌdly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
coldnes of our own hearing of the holy Scriptures when they are interpreted preached vnto vs and to stirre vp our hearts to shew forth so great a fruite of our zeale to Gods glorie and of our loue to our Christian brethren as of parents to children of husband to wife the one to the other of maisters to seruants of one neighbour to another of one traueller with another as they walke by the way c. this is the worthy worke this no doubt cannot easily be obtained of vs partly because of the former long neglect of the most of vs and partly by reason of the great intermission and neglect of many other among vs but with earnest praier to God and diligent and painefull labour Would to God therfore that the example of these two thus set as it were before our eyes and the present admonition and exhortation sounding now in our eares might at the least moue vs all euen this day as wee goe from Church and in the euening when we shall be together in our houses to beginne to talke of the things we heare out of the word of God for the instruction and comfort of our soules We might then be of good hope that God of his mercy would giue vs to feele a like blessed effect as these Disciples did For no doubt our Sauiour himselfe would be so gratiously present with vs by his holy Spirit to warme and cheare vp our hearts that wee should be moued euer after to make a more diligent constant practise hereof then hitherto we haue done and so to be partakers of farre greater comfort then we haue hitherto had experience of Moreouer from the words of our text we are diligently to obserue diuers other things First the great mutuall loue of the Disciples in that they kept together in this troublesome vncomfortable time for their mutuall comfort For so the Euangelist sheweth that these two Disciples returning so late in the night no doubt about midnight found the eleuen and other gathered together Whereby we see euidently what the worke of the spirit of God is and what the effect of âffl câi n is âhrough his gracious blessing namely to knit the hearts of his ãâ¦ã children more neare together The spirit of God therefore is a gâtâââing and binding spirit it is not a spirit of diuision and scattering Neuârtâââes there is some thing as I take it to be reproued in the Disciples specially in âhe eleuen Not that they are now thus together and I doubt not but well exercised in reading conferring as wel as they could of the holy Scriptures and of those things which God brought to their hearing by the visions and speeches of the Angels touching the former appearances speeches of our Sauiour in the day time before for so the Euangelist saith expresly that when the two Disciples came in they were talking how our Sauiour had appeared to Simon they were not I say therfore to be reproued for this that they were now thus together but for that they did not vpon the direction of the Angel also of our Sauiour forthwith goe together toward Galile that there they might haue seene him as he sent them word that they should For this it seemeth that they are iustly to be blamed But it may be said to their excuse agâinst this how then should they haue heard the report of these two Disciples c. I answer This sheweth the tender loue of our Sauiour euen vsque ad miraculum miraculous wise as we may say that he notwithstaÌding their neglect of obeying his coÌmandemeÌt dealeth so graciously with them in the time of their heauines vseth no delaies c. though they through excessiue sorrow vnbeliefe delaied the time But it doth nothing excuse them insomuch as therein they tooke the course though of infirmitie at vnwares to harden their hearts to increase their owne woe aboue that they needed seeing they had already the word of our Sauiour shewing them a souereigne remedy against it if they had so duly regarded it as they ought to haue done Herein therefore the Disciples are not to be followed but when we haue the word of God to goe before vs it is our bounden dutie to follow that diligeÌtly whatsoeuer we neglect beside This no doubt shall be best for vs. And so should it ceâtainly haue beene to all the Disciples at this time Their vnbeliefe should haue beene more speedily succoured and holpen if they had so farre ouercome themselues But now their doubtings are so great notwithstanding al the former reports while they sate still and vsed not the meanes appointed that they could giue no credit to that which these two Disciples testified For so the Euangelist Marke saith expresly vpon their report of that which they had heard our Sauiour speake and of that which he did in their certaine knowledg and sight chap 16 12.13 that the rest beleeued them not for all that Yet so are we to vnderstand the Euangelist Marke that we doe not conceiue that all were alike vnbeleeuing For the wordes of Saint Luke shew that some of them were better perswaded then other that our Sauiour was risen indeed The Lord is risen indeed say some of them and hath appeared to Simon Though doubtles the weaknes and coldnes of the faith of the best may be reckoned to be for the time a kinde of vnbeliefe So that they might well haue saide at this time as one had said to our Sauiour before Lord we beleeue helpe our vnbeliefe Et fortè inquit Calu dilatione eorum torporem Christus mulctare voluit quia non statim ex suo mandato in Galilaeam eodem die profecti erant Harm Euang in Lucae Cap 24.49 It may be saith Caluin that Christ by his deferring punished their slouthfulnes because they did not goe speedily the same day into Galile according as he had commanded them Secondly beside all that which wee haue hitherto obserued the wordes of our text shewe vs that it is a blessed thing for one Christian to make an other partaker of that knowledge which GOD giueth vs for edification For the two Disciples going to the rest to tell them of this appearance of our SAVIOVR to themselues they are certified of his appearance to Peter c. to their owne more full and settled confirmation Last of all The proofe of his resurrection by his fift appearance let vs obserue that the breaking of bread heere spoken of in the which the two Disciples reported that their eyes and their eares and all were opened perfitly to know our Sauiour doth heere as in other places note the vsuall taking of meate for bodily sustenance And namely Act. 2.46 Where it is saide That the Disciples brake bread at home and did eate their meate together with gladnes and singlenes of heart Praising God c. Though else-where the same phrase of breaking bread signifieth the sacramentall distribution of bread
in the Lords Supper as at the first institution of it our Sauiour is saide to breake the bread c. And Act. 2.42 it was noted by breaking of bread So againe chap. 20.7.11 Read also 1 Cor. 10.16 The bread which we breake is it not the communion of the body of Christ The reason why this phrase of breaking bread is vsed to note the vsuall taking of meate one part of the meale or victuall being put for the whole is for that the Iewes made their loaues cake-wise thinner and as it is like harder and more brittle then our loafe bread and therefore did vsually breake it with their hands and not cut it into pieces with kniues But in the Supper of the Lord though this was done according to the common vse yet the breaking of the bread as well as the bread it selfe was sanctified to a speciall signification of the breakâng that is of the crucifying of our Sauiour and of the sorrowes thereof According to that of the Prophet Isai 53.10 The Lord would breake him and make him subiect to infirmities c. And as the Apostle Paule speaketh of the breaking of his body 1. Corinth 11.24 But heere in our present text of the Euangelist it is of it selfe euident that our Sauiour Christ brake bread in the common manner and not sacramentally because these two Dâsciples not being of the eleuen had yet no knowledge of the institution of this holy ordinance of our Sauiour which was not instituted but the euening before hee suffered and that onelie with the eleuen saue that Iudas was with them at the beginning though likely he went away beâore the distribution Thus much therefore concerning the fourth appearance of our Sauiour after his resurrection euen vpon the same day that he rose againe with all the circumstances and appurtenances belonging to the same LEt vs now come to the fift appearance wherein as hath beene answered alreadie our Sauiour shewed himselfe the same night vnto the eleuen onely Thomas being absent and the same also after these two disciples had made report of his appearance to them Question Where is this fift appearance recorded vnto vs Answer It followeth in the Euangelist Luke from the 36. verse of his 24 chap. to the 50. verse of the same Likewise Marke chap. 16. ver 14. And in the Euangelist Iohn chap. 20. from the 19. verse to the sixe and twentith Let vs heare the wordes of these holy Euangelists and first of Saint Luke Question Which are they Answere Chap. 24 6. And as they spake these things saith he Iesus himselfe stoode in the middest of them and said vnto them Peace be vnto you 37. But they were abashed and afraid supposing that they had seene a Spirit 38 Then he said vnto them Why are ye troubled and wherefore doe doubts arise in your hearts 39. Behold mine hands and my feete for it is I my selfe handle me and see me for a Spirit hath not flesh and bones as ye see me haue â0 And when he had thus spoken be shewed them his hands and feete 41. And while they beleeued not for ioy and wondred hee saide vnto them Haue ye heere any meate 42. And they gaue him a piece of broiled fish and of an honie combe 43. And he tooke it and did eate before them 44 And he said vnto them these are the words which I spake vnto you while I was yet with you That all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes 45. Then opened hee their vnderstandings that they might vnderstand the Scriptures 46. And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48. Now ye are witnesses of these things 49. And behold I will send the promise of my Father vnto you but tarrie ye in the Citie of Ierusalem vntill ye be indued with power from on high Thus in deed doth S. Luke continue the holy story Shew likewise what S. Marke writeth concerning this fift appearance Question What are his words Answer That which hee writeth of this appearance of our Sauiour it is all contained in one onely verse the 14. of the 16. chap. after this manner Finally saith he he appeared vnto the eleuen as they sate together and reproued them of their vnbeliefe and hardnes of heart because they beleeued not them which had seene him being risen vp againe Explication This is briefly that which S. Marke writeth of this fift appearance And let vs marke that though he saith thus Finally he appeared c. Yet it is not his meaning that this appearance which he speaketh of was the last of all but the last of those so often renued appearances wherin our Sauiour shewed himselfe to some one or other of his disciples in one appearance after another from the morning vntill this time late in the night almost without intermission Non respexit temporis seriem Euangelista vt inquit Beza in maior annot sed narrationis distributionem quam facit triplicem prima quomodo mulieribus apparuerit secunda discipulis tertia Apostolis The Euangelist saith Beza did not respect the order of time but a distribution of the narration the which hee maketh threefold first how he appeared to the women secondly to the disciples thirdly to the Apostles And therefore he vseth the word Finally or last of all though the Lord appeared oftentimes after this To the which purpose also more fitly doth Piscator after Beza as also Caluin before him translate the Greek word hysteron vsed of the Euangelist Mark by the Latine word postea that is afterward But leauing the briefe narration of Mark let vs come to the Euangelist Iohn who is more copious and large then he Question How doth he report this fift appearance Answer 19 The same day saith S. Iohn chap. 20. verses 19 20.21.22.23 then at night which was the first day of the weeke and when the dores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middest and said to them Peace be vnto you 20. And when he had so said he shewed vnto them his hands and his side Then were the Disciples glad when they had seene the Lord. 21. Then said Iesus to them againe Peace be vnto you as my Father hath sent me so send I you 22. And when he had said that he breathed on them and said vnto them Receiue the holy Ghost 23. Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained ExplicatioÌ Thus we see that Iohn is more large then Marke yea that he hath moreouer some-what of speciall weight which the Euangelist Luke though he be more large then Iohn hath not And yet further the
the same signification with the Hebrew name Thomas comming of Taam geminauit whence Twinnes are called Teâmim 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 Tâus 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 ât is a very spâciall occasion containing as it were a transition to the sixt appearânce 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 â6 â7 28 29. They contâine the sixt appearance of our Sauiour the first of those which were remoued some distance of
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 thâ 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 ExplicatioÌ 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
with rigour haue yee ruled them Like to that which the Lord speakes by Ieremie the Prophet in his 5. chapter verse 31. The Prophets that is the false Prophets prophecie lies and the Priests by their hand that is through them or by their corrupt teaching beare rule as before Though it bee otherwise in the common translation receiue gifts yet this doth most fitly agree And therefore like as the Lord by Ezekiel had pronounced the curse against them so doeth hee likewise by his Prophet Ieremiah chapter 23. verses 1 2. saying Woe be vnto the Pastors that destroy and scatter the sheepe of my pasture saith the Lord. Therefore thus saith the Lord God of Israel vnto the Pastors that feede my people yee haue scattered my flocke and thrust them out and haue not visited them beholde I will visite you for the wickednesse of your workes saith the Lord. Reade also Zechariah chapter 11. verse 5. Their owne sheepheards spare them not And verse 16. The foolish sheepheard is described as before not to looke for that which is lost nor to seeke the young one Nagnar or tender Lambe nor to heale that which is hurt nor to feede that which standeth vp or rather nor to carrie that which draggeth behinde portare restitantem the Hebrewe wordes are hannitsabah lo iecalcel For though the Verbe Col or Cul is translated to susteine and vpholde by foode and so the quadrate Cciâcal as Genesis chapter 50. verse 21. and 1. Kings chapter 4. verses 7. â7 Yet it is in a more generall signification to susteine or vpholde and beare vp euerie way as Psalme 55. verse 22. where it is opposed to falling downe or sinking vnder the burden And in this place insomuch as it is ioyned with another worde noting restinesse or vnwilsomenesse to goe forward with the rest of the flocke it may bee best taken for sustentation by bearing or carrying as Tremellius and Iunius doe translate it And then the Prophet proceeding saith further that the foolish and vnconscionable Sheepeheard eateth the flesh of the more fatte sheepe and teareth the clawes of the other in peeces to wit of those that are not so willing to goe forward as the rest by dragging of them by their hornes c. Wherevpon in a holy indignation against such cruell and negligent sheepheards he crieth out verse 17. O idole Sheepheard or thus O thou my sheepeheard of no value that leaueth the flocke the sword shall be vpon his arme and vpon his right eye His arme shall bee cleane dried vp and his right eye shall bee vtterly darkened Thus by the reproofe of wicked sheepheards in whom is condemned all voluptuousnesse couetousnesse slouthfulnesse and rigour with other such vices answerable to that contrarie charge of our Sauiour Matth. chapter 20. verses 25 28. and Luke chapter 22. verses 25.27 and of Peter 1. Epistle chap. 5. verse 3. as was alledged but a while since wee may perceiue what be the vertues and duties of a good sheepeheard of our Sauiour Christ euen according to the example of the Apostle Paul and other good seruants of God whom hee pointeth out vnto vs. 1. Thessal chap. 2. verses 4.12 For though the good sheepeheard may eate of the milke of the flocke 1. Cor. chap. 9. verse 7. yet hee will in no wise cruelly plucke off their skinnes or couetously fleece them c. That is hee will haue care by no meanes to hinder but euery way to further the saluation of their soules as much as hee may Hetherto of the second part of the first speech of our Sauiour to Peter after dinner in this his seuenth appearance all the words being ioyntly considered Feede my lambs Feede my sheepe Feede my sheepe The which as hath beene declared and that so much the more at large by reason of the excellencie of the matter doe containe both a charge concerning the duties belonging to Peters calling of the Apostleship and also a direction or rule whereby both hee and all other Ministers of the word are to trie and approue their vnfeined loue to our Sauiour both in the sight of God and of his Church as wel to his glorie as to the peace of their owne consciences Now let vs come to the more particular consideration of the other words lambs and sheepe Question What may we obserue from them Answer Wee may vnder this similitude or comparison well obserue what manner of ones they are whosoeuer be the true members of the flocke and Church of our Lord Iesus Christ. ExplicatioÌ Wee may doe so indeede and that both in respect of their owne nature and also in respect of the gratious worke of our Sauiour in their hearts by his holy Spirit Question What therefore doth this similitude teach vs that the true members of the Church of our Sauiour are by nature Answer It teacheth vs that they are by nature euen like to all other of the lost posteritie of mankinde apt to erre and goe astray timorous and fearefull to doe well subiect to extreame perill and danger and yet most secure and shiftlesse to preuent or escape the same ExplicatioÌ proofe Such verily are we all by nature wise to doe euill but to doe well wee haue no knowledge Ier. 4.22 bold as lions to commit wickednesse Isai 11. but of no courage for the truth Ier. 9.3 Wee may iustly say as the Prophet Isaiah teacheth vs Isai 53.6 All we like sheepe haue gone astray we haue euery one turned to his owne way c. The poore sheepe is not more subiect to the wolfe beare and the lion yea and to wilder it selfe in the most desolate wildernesse without all foode and pasture to the famishing of themselues then wee are to the diuell and his wicked subtile and cruel instruments here in this world And yet most secure are we vntill the Lord by his holy word and spirit make vs warie and watchfull according to that 1. Pet. 5. ver 8.9 yea the children of God though they watch as well as they can yet at vnwares they cast themselues into dangers as Psal 119. verse 176. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commandements Neuerthelesse there is a great difference betwixt that which they are by nature and that which they are by grace Question How is that Answere In this respect our Sauiour describeth his sheepe to be such as heare his voyce and follow after him For as hee saith they know the Sheepheards voyce Neither will they follow a stranger but flie from him for they know not that is they regard not the voyce of strangers Explicati So indeede doth our Sauiour teach vs Iohn chap. 10. verses 4.5 The sheepheard of the sheepe goeth before them and they follow him for they know his voyce c. And verses 27 28. My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any
words which were tolde before by the holy Prophets and also the commandement of vs the Apostles of the Lord and Sauiour So then as the Apostle Iames teacheth chap. 1.22 all true christian hearers of the word preached and taught they must be doers of the word and not hearers onely deceiuing themselues c. Thus much concerning Teaching the first principall part of the Apostles Commission Now touching the second part which concerneth Baptizing wee are to the vnderstanding of the meaning of our Sauiour as was answered to consider first what Baptisme is secondly in what forme of words it is to be administred thirdly to what end and purpose Question First therefore what say you that Baptisme is Answer The word Baptisme from the Greeke word signifying the putting of a thing to be washed vnder the water as I haue heard you say it is here in those words of our Sauiour and in many places of the new Testament as I haue beene further taught to bee vnderstood of a holy and religious kinde of washing by putting of the face the chiefe part of mans body vnder the water Explication proofe So the Greeke word Baptizo signifieth indeede and thus it is of necessitie to be vnderstoode in this most holy speech of our Sauiour as it is euident Matth. 3.13.16 from the baptizing of our Sauiour himselfe by Iohn the Baptist wherevnto our Sauiour submitted himselfe and sanctified our Baptisme in his owne flesh For hee went into the riuer Iorden to bee baptized and so soone as he was baptized it is said that he came out of the water againe Likewise Acts 8.35 c. After that Phillip the Euangelist had from the prophecie of Isaiah preached Iesus to the Eunuch the Euangelist Luke reporteth that as Phillip and the Eunuch went on their way they came vnto a certaine water and the Eunuch said See here is water What doth let mee to be baptized c. And then verse 38. it is further saide that they went downe both of them into the water and that Phillip baptized the Eunuch So that it is plaine that the baptizing which our Sauiour Christ speaketh of is a holie and religious or sacramentall washing not of the clothes but euen of the bodies and persons of men themselues yea euen of their soules according to the spirituall signification and vse wherevnto our Sauiour hath sanctified the same The which holie vse will more manifestly appeare from the interpretation of the forme of the administration of it Wherevnto let vs now come Qu. In the next place therefore after what manner is this holy baptizing or sacramentall washing to be administred The forme and manner is this that the Minister of the Gospel doe apply the water to the partie that is baptized Answer In the name of the Father and of the Sonne and of the holy Ghost Explication and proofe This is indeed the very full and compleat forme yea and the very substance of this holy Sacrament The which the Churches of our Sauiour Christ haue in conscience of this commandement of our Sauiour constantly and dutifully obserued And though we doe not reade this forme of baptizing vsually expressed in the holy Scriptures or it may be not at all fully expressed where the administratioÌ of baptisme is recorded but synecdochically vnder the name of Christ alone yet from the institution of it wee are to vnderstand what the vsuall practise was and how all those briefe and synecdochicall recordes are to be vnderstood In which respect it is very worthie the obseruation that at such time as certaine Disciples of Ephesus answered the Apostle Paul that they had not so much as heard whether there be any holy Ghost he asked them Vnto what were ye then baptized Act. 19.2 3. So then the forme yea the essentiall forme as we may say of christian baptisme is in the name or into the name of one onely true God three distinct persons the Father the Sonne and the holy Ghost The meaning of this forme of christian baptisme will as was further said be the more cleare vnto vs from the consideration of the ends and vses of this holy ordinance of our Sauiour and therefore let vs speedily come vnto them Question Which may they be Answer Our Lord Iesus Christ hath ordained this Sacrament to be an outward signe and seale of his adopting of euery true beleeuer in his Sonne the same our Lord Iesus Christ to be receiued into his most gratious couenant of the remission of sinnes and of the inheritance of eternall life and glory in the kingdome of heauen And he hath ordained it also to be a profession of their and our dedicating and vowing of our selues to him to his spirituall worship and faithfull seruice alone so to continue all the daies of ouâ liues yea euen for euer and euer Explication and proofe That the baptizing which our Sauiour hath commanded is a sacramentall or outward signe and seale of his most gratious accepting of vs the profane and heathen Gentiles into his holy couenant to assure vs by his holy Spirit of his fatherly goodnesse mercy in the forgiuenesse of our sinnes c. through the death and resurrection of his onely begotten Sonne the same our Sauiour it may be euident vnto vs from that which was long before prophecied by the holy Prophets of God being compared with the accomplishment thereof For whereas the Lord God hath said as we read Hosh 1.10 In the place where it was said vnto them ye are not my people it shall be said vnto them yee are the sonnes of the liuing God And chap. 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God he hath now long since fulfilled it to vs together with the holy remnant of the Iewes according to the holy testimony of Saint Paul Rom. 9.24 25 26. And he hath confirmed it by this Sacrament of holy Baptisme to the ends aboue mentioned so that it is our dutie to acknowledge all thanks to be most due vnto our God for that as he promised by the same his holy Prophet Hos chap. 1.7 I will haue mercie vpon the house of Iuda and I will saue them by the Lord their God that is by the Lord Iesus Christ one God with the Father and the holy Ghost so he hath performed it vnto vs. And it is the same thing which he foretolde by his holy Prophet Ezekiel chap. 36.25 26 27. saying Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idolls will I cleanse you A new heart also will I giue you and a new Spirit will I put within you and I will take away your stonie heart out of your bodie and I will giue you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe
both for themselues and theirs with promise to bring them vp and to instruct them in the same faith Now let vs come to the more particular effects of the Apostolicall ministerie as they are set downe and recorded by the Euangelist Marke as they followe in the same 16. Chapter verse 17.18 There are fiue of them Question Which be they Answer The first was of casting of diuels out of the possessed The second the gift of speaking diuers languages The third the healing of venimous stingings by serpents or rather a preseruatiue power to preuent their stingings The fourth a preseruatiue power against euery venimous potion The fift healing of naturall sicknesses by imposition of hands ExplicatioÌ These tokens or rather signes Semeia saith our Sauiour Christ shall followe those that beleeue to wit not so much for signes or tokens that they doe truly beleeue the doctrine preached by the Apostles as for miraculous signes and confirmations that the doctrine it selfe which they beleeued by the preaching of the Apostles is the very true doctrine of GOD. And that the Apostles were sent immediatly from our Lord Iesus Christ to be his sanctified Ministers and instruments to publish his doctrine to the saluation of all true beleeuers And therefore it is also that our Sauiour saith further that all these miraculous works should be effected and wrought in his name that is through that faith which such true beleeuers should haue in his name that is in him his owne selfe in whom they should beleeue as being both able and also willing to worke such gratious and powerfull workes at their word and by the inuocation of his name for the confirmation of the doctrine of his Gospell Which that it is the meaning of our Sauiour it may be euident from that which wee reade Acts 3.16 His name that is the name of Iesus Christ whom God saith the Apostle Peter hath raised from the dead hath made this man sound whom ye see and knowe through faith in his name and the faith which is by him hath giuen to him this disposition of his whole body in the presence of you all And againe chapter 4.7 c. When Peter and the rest were examined by what power or by what name they had wrought the miracle Peter answered by the name of Iesus Christ of Nazareth whom ye haue crucified whom God raised againe from the dead c. Thus they ascribe all to the name and power of Christ through faith and nothing to their owne proper power or godlines For so they say expresly in the 12. verse of the 3. chapter before alledged And for inuocation or calling vpon the name of our Lord Iesus Christ to the effecting of these miraculous signes and for the dispensation of these gifts to others reade in the same booke of the Acts of the Apostles chapter 8.14.15.16.17 verse and chapter 9.17.18 and chapter 16.18 Read also Iames. chapter 5.14.15 But that this part of the speech of our Sauiour may be the better vnderstoode of vs wee are to consider that hee making this promise of the gift of working miracles to many of those that should beleeue by the preaching of his Apostles and at their praier and by the imposition of their hands in his name as the effect it selfe in the fulfilling of the same promise hath declared and may be discerned from the places euen now alledged out of the Acts of the Apostles wee are I say to consider that our Sauiour minded first of all and so also performed to bestowe these his gifts vpon the Apostles themselues according to his former promise Iohn 14.12.13.14 And also according as hee had in their temâorall and cursorie ministerie for a time indued them with the like power before as we reade Matthew chapter 10.1 Marke 6.12.13 They cast out many diuels and they anointed many that were sicke with oile and healed them Like also as hee had giuen like power to the other seuentie who acknowledged that the diuels were subdued vnto them through his name as wee reade Luke chapter 9.12 And chapter 10.1 and verse 17.18.19.20 Now therefore that the Apostles had this power renued vnto them afterward according to the present speech of our Sauiour wee haue it testified by diuers instances First for the casting out of the diuels Acts 16.18 as was alledged before Likewise chapter 5.16 Peter healed those that were vexed with vncleane spirits And chapter 8.7 Philip though not an Apostle but an Euangelist Hee casteth vncleane spirits out of those that were possessed And chap. 19.11.12 God wrought no small miracles by the hand of Paule So that from his body were brought vnto the sicke kerchiefes or handkerchiefes and the diseases departed from them and the euill spirits went out of them The which when other attempted to doe without any calling or appointment of our Sauiour thereunto they found to their owne perill and hurt that the euill spirits would not obey them no though they command them in the name of Christ as it followeth in the same chapter as wee may read verse 13 14.15 16. This gift of casting out diuels being bestowed vpon Paul the last of the Apostles was not wanting to the former as wee may well hold it out of all doubt and so was it acknowledged of Paul himselfe 2. Cor. 12.11.12 Secondly for the gift of speaking with newe tongues that is with diuers languages that it also was bestowed vpon the Apostles wee reade it testified Act. chap. 2. Reade also 1. Cor. 14.18 where we see Paul had likewise the same gift This gift of speaking strange languages is noted by this phrase of speaking with newe tongues in such sence as they are saide to haue newe hearts who are renewed in their mindes and affections by the Spirite of God Thirdlie for power and preseruation against the stinging of Serpents wee haue an instance for the confirmation of it in Paule Acts 28.3.4.5.6 The like preseruatiue power the rest no doubt had as their necessities might at anie time require though it may bee that our SAVIOVR vnder this taking away of Serpents and the other preseruatiue against poysonings by anie venemous drinke as neede should require would there-with-all metaphoricallie expresse that most prouident care which he had ouer those that wil faithfully imploy themselues in the seruice of his Gospell according vnto that which he saide to the seuentie Luke 10.19 Behold I giue vnto you power to tread on Serpents and Scorpions on al the power of the enemie nothing shal hurt you According also to that Psal 91.13 Thou shalt walke on the lion and on the aspe the yong lion and the dragon shalt thou tread vnder feet Neuertheles we are not to make question but the prouident care of our Sauiour extendeth to giue power against these very dangers mentioned euen in their proper and naturall kinds euen so often as necessitie by reason of the wicked indeuours of the instruments of Satan that olde Serpent required when
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
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 appeâr froÌ the exaÌple 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 iudgmeÌt 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 coÌscieÌce 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 coÌtinually 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
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 maÌner 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 commandemeÌts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth saÌctifieth 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 coÌcerning the sacraments first Baptisme the very form of the institutioÌ 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 circumcisioÌ Phi. 3.3 We are saith S. Paul the circuÌcisioÌ 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 theÌ in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
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 coÌcerning 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 Godâeâd 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 coÌsideration 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 coÌforting them all And for a most euident instance therof let vs consider it by the aboundaÌce 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 coÌfort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him ExplicatioÌ 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 ExplicatioÌ 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 ExplicatioÌ 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
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 offeÌce 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 displiââisse 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
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 Iâst 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
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie ExplicatioÌ proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
shew that the spirituall vnion is only by an inward effectuall operatioÌ in the seueral meÌbers not by any infusioÌ of the essence of the godhead into theÌ Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued froÌ the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by ExplicatioÌ proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded ExplicatioÌ proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpoÌ our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath coÌmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God ExplicatioÌ and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true meÌbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
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 âee 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 coÌcerning 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
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 coÌmunion 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 seluâs 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 coÌmunion 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 coÌmunicable 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
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 coÌmanded 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 coÌmunion 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 âââlicatioÌ ãâã âroofe 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 âuestion What ought our dutie to be in respect of this ânswer 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 âxplication ând proofe Out of all question
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 grouÌd 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 froÌ 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 incoÌmodi QuanquaÌ malo ita accipere vt initiuÌ huius aedificij sit beatus status post morteÌ consummatio anteÌ sit gloria vltimae resurrectionis There is saith he no incoÌuenience in either of these interpretatioÌâ 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 adiuÌgit huic aedificio faciunt ad perpetuitateÌ melius coÌfirmaÌdaÌ 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 froÌ 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 coÌfirmed 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
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 protectioÌ of our Sauiour for whose sake vpoÌ whoÌ after a sort they offered sacrificed theÌselues vnto God like as Paul vseth that maner of speech coÌcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the coÌming 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 froÌ 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 coÌmend 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 writteÌ of the souls of all the righteous departed this life euen froÌ 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 ãâã 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 ExplicatioÌ 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
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 thâir 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 coÌmunion 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 âlessed 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
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâd to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions
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 theÌ 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 hâd 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 âound 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
enterprises when they haue made some entrance into the execution of them but also otherwhile hee doth euen frustrate and defeate them so that they cannot finde the opportunitie or any meanes to their liking and desire once to set them on foote as we read Iob 5.12.13 1. Corinth 3.19.20 Luke chapt 1.51 Wherof also we haue a notable example in the ouerthrow of Ahitophels counsell 2. Sam 17.14 And in the ouerthrowe of Hamans intended crueltie as we read in the booke of Ester Finallie God doth often times alter and change the purposes and resolutions of the wicked by altering and changing their owne affections As the memorable example of Esau plainely sheweth in that albeeit he came against his brother Iaakob with an hostile mind yet before he came at him his heart was so changed that he dealeth kindely and brotherlie aboue all that might be expected from such a prophane ruffian as hee was Genes chap 33. And before this in the 31. chapt of the same booke of holie Scripture wee reade of some thing a like change in the heart and purpose of Laban in his wrathfull pursuit after the same good seruant of God And after this Exod chapt 12.35 c. wee read that at the departure of the Israelites out of Egipt God gaue them such fauour in the eyes of their most hatefull aduersaries that they gaue them their iewels of Gold and iewels of siluer and raiment Thus then whereas the preparations of the heart are in man we may see according to the holie Prouerb the answere of the tongue is of the Lorde Prou 16.1 And againe in the 9. verse of the same chapter The heart of man purposeth his way but the Lord doth direct his steppes And verse 7. When the waies of a man please the Lord hee will make euen his enemies at peace with him And chapt 21 1. Euen the Kings heart is in the hand of the Lorde as the riuers of waters hee turneth it whether so euer it pleaseth him According to that wee read Psal 106.46 God gaue his people fauour in the sight of all them that led them captiues And Ier 10.23 O Lord saith the Prophet I know that the way of man is not in him selfe neither is it in man to walke and to direct his steppes Such doubtles is the effectuall prouidence and gouernment of God ouer the most wicked and vngodlie their thoughts purposes and actions hee himselfe abiding perfectlie righteous without any the least participating with them in their sinne no more then the Sunne is defiled by the carrion or is the proper cause of the stinche and putrefaction of it by casting the pure beames therof vpon it For this the carion hath properly of it selfe c. BVt leauing the wicked let vs nowe come to the most choise and Fatherlie Prouidence of God in the gouernment of his owne deare children The which part as one may say of his diuine Prouidence is of all other most gratious and admirable speciallie concerning their soules which are most deare and precious before him Question Yet before wee come to this pointe what proofe of holie Scripture haue you concerning the persons and outward estate of euerie one of Gods children more priuatelie and particularlie that God doth in speciall and tender manner watch ouer them and rule and gouerne them Answere In the 34 Psalme verses 18.19 Many yea the same also great are the troubles of the righteous man saith the holie Psalmist but the Lorde deliuereth him out of them all Hee keepeth all his bones not one of them is broken And in this holie confidence he saith further Thou art my God My times are in thy hand c. Psalm 31.14.15 And Psal 71. verses 5.6 Thou art my hope ô Lord God euen my trust from my youth Vpon thee haue I bene stayed from the wombe thou art hee that tooke me out of my mothers bowels c. And Psalme 116.15 Precious in the sight of the Lord is the death of his Saints Finallie Psalm 16.9 My flesh also doth rest in hope Explication and proofe Here we may see plainelie that the prouidence of God is verie gratious toward the outward estate and persones of his children in so much as hee will prosecute them with his fauour euen to the death to the graue and afterward vntill hee shall raise them out of the dust againe And concerning his tender care ouer vs in this life read more Psalme 3. Hee will preserue his seruants against thousands that rise vp against them And Psalme 91. Hee doth defend them from manie contagious diseases euen from the noisome plague and pestilence Or if hee doe afflict them this waye for their triall he doth neuertheles tender them with a fatherlie pittie and compassion wherein hee neuer faileth such as put their trust in him As Heb 12.5 c. And as the example of king Hezekiah Isai chapter 38. whom the Lorde God did most gratiouslie cure of his grieuous disease confirmeth the same And yet further touching the speciall care of God ouer the outward estate of his children let vs consider of the reason which our Sauiour Christ vseth Math 6.26 God your heauenlie Father prouideth for the fowles of heauen Are not yee much better then they To witte better in Gods gracious account and estimation for Christes sake howsoeuer in our selues wee are most vnworthie by reason of our sinnes Whervnto accordeth that which we read chap 10.31 where our Sauiour Christ saith thus Feare ye not yee are of more value then many sparrowes Yea and all the haires of your head are numbred This also God hath of olde most famouslie testified by his feeding of the Israelites with Manna from heauen and by giuing them water out of the rock by the space of fourtie yeares together And likewise by many other gracious effectes of his fatherlie prouidence in feeding manie in the times of dearth and famine as the Prophet Elijah and the widdowe of Zarephath c. Read also Psalme 34.10 Isai 65.13 and Psal 113.7.8.9 And Gen 24.1 It was the Lord who blessed Abraham with all outward blessings It is euident therfore that the Lord our God hath a speciall care and Fatherly prouidence euen ouer the bodies and outward estate of his faithfull seruants and deare children NOw what ground and proofe haue you concerning his like gratious prouidence and gouernment Question ouer their soules the which as was saide is allwayes most gracious and admirable Answere All the care which the Lord hath ouer the bodies and outward estate of euery faithfull seruant and dutifull childe of his it proceedeth altogether of that loue which he chieflie beareth toward their soules In the which respect in the place to the Hebr lately alledged God intituleth himselfe to be in a speciall manner the Father of their soules and spirits ExplicatioÌ proofe It is so indeed For in all afflictions of the body as well as by all outward comfortes of this life God hath a most