O my God take mee not away in the middest of my dayes thy yeares endure froÌ„ generation to generation Thou hast aforetime laid the fouÌ„dation of the earth the heauens are the work of thy hands They shall perish but thou shalt endure They shall euen all waxe olde as doth a garment as a vesture shalt thou change them they shal be changed But thou art the same and thy yeares shall not faile And Ps 35.10 Lord who is like vnto thee who deliuerest the poore froÌ„ him that is too stroÌ„g for him c These are the second sorte of duties SHewe now in the third place which those duties are which faith yeeldeth frâ—m the coÌ„fort of this that the Lord our God is of a most spirituall nature iÌ„finite euery wher present vnmeasurable inuisible and incomprehensible Which be they Question Aâ—â—â—â—â—â— From the considerations saith doth withdrawe the thoughts of our mindes from thinking God to be like any bodily creature in outward forme or shape much more the hands fâ—â—m making and setting vp any bodily representation of him most of all the heart from yeelding any diuine worship to any creature the which it doth acknowledge to belong only to the Lord our God Exâ—lâ—cation and prâ—â—â—e This indeede is one speciall dutie of faith touching the spirituall nature of God in that he is infinite and euery where presâ—nt c. accoâ—ding to that we reâ—d Isay 4â— 18. Ier. 16 6. Deut. 4 15 16 17 18 19. And Act. 17 v. 24 c. 29 What other duties doe belong to the same comfort of faith Question Answere It requireth of euery true beleeuer that he be wise vnto sobrietie without all curious search into the diuine nature of God the which may so onely be known as it is alwaies to be acknowledged infinitely exceeding all that our weake knowledge and vnderstanding can reach vnto It teacheth vs to worship God in spirit and truth It warneth vs to beware of all hypocrâ—â—â—ie and to take heede that we do in no wise peruert or corrupt the most holy and pure doctrine of his truth These and such like are the duties belonging to the former comfort of faith Explicatiâ—n anâ— prooâ—e They are so in very deed as may appeare first froÌ„ that generall admonition which we read Rom. 12 3. Let no man vnderstand aboue that which is meete to vndeâ—stand but let hâ—m vnderstaÌ„d accoâ—ding to sobrietie as God hath dealt to euery man the measure of faith For if we may not in things reuealed boast of a greater measure of knowledge theÌ„ God hath giueÌ„ much lesse may we pry curiously into his vnsearchable secrets Read also Deut. 29. v. 29. Pro. 25 1 2 1â— 2â— And Iudg ch 13 18 22. There is also a wise admonition though Apocriphâ—ll to the same purpose Eccles ch 3 22. Seeke not out the things that be too hard for thee neither search the things rashly that be to mightie for thee Secondly call agâ—ine to mind herein this place that excelleÌ„t example of our Sauiour Christ Iohn 4 24. God is a spirit they that worship him must worship him in spirit and truth For such as God is such also must his worship be Thirdly read Ps 44 â—â— â—1 If we haue forgotten the name of our God and holden vp our hands to a strange God shall not God search this out For he knoweth the secrets of the heart And Ps 1 29. O Lord thou hast tried and knowne Thou knowest my sittinâ— my rising c. The whole Psal is of exceeding good vse to this purpose Finally read Ier. 23 v. 23 24 25. Am I a God at hand saith the Lord and not a God farre oft Can any hide himselfe in secret places that I shall not see him saith the Lord Doe not I file heauen and hearth saith the Lord I haue heard what the Prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed c. And Ps 119 verse 168. I haue kept thy precepts and thy testimonies for all my waies are before thee Hetherto of the third sort of duties Question Let vâ—â—â—me to the fourth what duties belong to this comfort of faith that although all creatures should forsake vs yet the Lord our God will not leaue or 〈◊〉 vs Answere Thâ—â— ought to cause vs to preferre the Lord our God in our hearts and to loue and imbrace him infinity aboue all creatures so that euery one of vs should resolutely say in â—â—m else as we read Ps â—â— â—â— whoÌ„ haue â—â—n heauen but thee and I haue desired none to the earth with thee And so forth as it followeth to the end of the Psalme â—â—ought to cause vs to doe so indeede â—â—â—â—ion ANd what are the duties belonging likewise to this comfort of faith that the Lord our God is the most worthy and excellent yea euen infinitely worst high and excellent aboue all Anâ—â—â—â— We ought for this to reuereÌ„ce him with most high reuereÌ„ce aboue al as much as we may pâ—â—â—bly attaine vnto according to that in the 89. Ps v. 6. 7. Who is equal to the lord in heauen and who is like the Lord among the sonnes of the mighty God is greatly to be feared in the assembly of the Saints and to be reuerenced aboue all that are about him This also is very right and meet and our bounden duty Question NOw what are the duties of faith in respect of this comfort that the Lord our God is infinite in his diuine wisedome and that accordingly hee doth rule and gouerne all things Answere The duties heereof are these First that we denie our owne naturall and fleshly or worldly wisedome condemning it as meere folly and enmitie against God Secondly that we make it our wisedome to be wise in the Lord and according to the instructions limits and bounds of his holy word Thirdly that we iudge reuerendly of all those counsels and waies and works of God whereof we cannot sound the reason Fourthly that while wee walke in his holy wayes yea or hauing erred from them doe vnfainedly returne and repent and seeke the Lord we doe hope for a blessed issue out of the most intricate and confused temptations feares and dangers and euen out of death it selfe And therefore also as a further fruit hereof that touching all such deliuerances and blessings we submit euen our most holy prayers desires indeuours herein to the most gratious wisedome of God as to him that knoweth best both what and when and how euery thing may proue best for vs and accordingly will most gratiously dispose of the same Finally that we acknowledge all wisedome whatsoeuer is in men or Angels or in anie creature else according to their kind to be the gift of our only wise God and that we glorifie him in this behalfe vsing our wit all other his good gifts onely to that end For the proofe of the first of these duties read Rom. 8.7 The wisedome
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
howe singularlie well pleasing it is vnto God that Sinners should repent and how readie hee is to accept of such as doe so Luke chapt 15. from the beginning to the ende of the same Yet with this condition that it be in truth and that there be no generall relapse and falling away to sinne againe because then all is lost yea a more woâ—full estate attendeth all such as our Sauiour admonisheth and warneth vs Matth 12.41.42.43.44 45. Thus farre concerning the doctrine of Faith more generallie and also concerning repentance arising from and with the same as our Sauiour taught it Wee come to his doctrine concerning the seuerall Articles of our Faith or Beliefe And first concerning the vnitie of the Godhead he teacheth plainelie that there is one onely God as we read Mark chapt 12.29 Wherevpon as it followeth verse 32. Well Master saith the Scribe thou hast said the truth that there is one God and that there is none but hee Our Sauiour Christ teacheth also this one onely God is all onely goodnes so that none is good but hee as touching both the originall and also the perfection of goodnes Matth chapt 19.17 and Luke 18. verse 19. Hee teacheth also that this one onelie true GOD is of a Spirituall nature infinite inuisible and incomprehensible and that therefore he requireth that such as worship him should performe it in spirit and truth Iohn ch 4. verse 24 God is a spirit c. Let this suffice for a tast of the most excellent doctrine of our Sauiour Christ concerning the Vnitie of the Godhead Let vs proceed to his doctrine touching the dictinction of Persons the Father the Sonne and the holy Ghost And first that our Sauiour distinguisheth the Persons in the Deitie or Godhead it is euident in that hee saith that hee came from the Father Iohn 6.29 and chap 10.36 And likewise in that he saith that the holy Ghost proceedeth and is sent both from the Father and the Sonne Iohn chap 1â— 26 and chap 15.26 and chap 16.7 But most plainely in the forme of Baptizing into the name of the Father and also of the Son and of the holy Ghost instituted by the diuine authoritie of our Sauiour himselâ—e Mat â—8 â—9 Now let vs briefly obserue his doctrine concerning euery person distinctly And first concerning the Father he teacheth that he is the almightie God Iohn 10.29 My Father is greater then all c. That hee is a Father most properly in respect of our Sauiour himselfe he teacheth plainely Iohn 5.28 For he saide that God was his own Father yea and that also with an equalitie of Person aâ— the Iewes did truly though not obediently vnderstand him as it is euident in that place Yet he doth not teach that God is so his naturall Father onely but that hee is a Father to all the elect through him by adoption and grace according to that Iâ—hn chap 20.17 I ascend to my Father and to your Father and to my God and your God And as he doth likewise cal him our Father in many other places of the Gospell and namely where he teache h vs and all Christians together with these which were his choise Disciples at that time to pray to God as to our heauenly Father Mat 5 45.4â— aâ—d ch 6. verses 9.14 15. Our Sauiour teacheth vs also that God the Father is the maker of heauen and earth Mat 19 4. For in that he alledged Moses as a true and faithfull historiographer in one point of the Creation he confirmeth the whole historie thereof as it is recorded by the same Prophet He teacheth also that God the Father is the most wise and prouident ruler and goue nour ouer all yea so that a sparrowe falleth not to the ground nor one haire from the heades of Gods children without his Fatherly prouidence Mat 10.29.30 The which most holy and comfortable doctrine hee doth most earnestly teach and affirme in the 6. chap of the same Gospell Read also chap 7. verse 11. and chap 26 53. The Angels are vnder his Fathers gouernment Yea the calling and saluation and whole gouernment of the Church is in his Fathers hand Mat chap 11 2â—.26 The same is likewise euident from his most diuine and heauenly prayer Iohn chap 17. Thus much for a handâ—â—ll of â—he doctrine of our Sauiour concerning the first Person of the holy Trinitie God the Father Secondly tâ—uchinâ— himselfe the second Person of the holy Trinitie he teacheth first concerning his Person that he who was from all eternity very God and in t at respect equall with the Father as we sawe euen now is also euer sinâ—e his incarnation very man and so in one Person both God and man Yea our Sauiour taught this so plainely that as true beleeuers were confirmed by it to beleeue in him accordingly Iohn chapter 16 29 30. so the vnbeleeuing and contradicting Iewes stumbled at it more and more Iohn 5.28 as was also alledged a liâ—tle before as we may read further chap 10.33 But for the further confirmation that this doctrine was taught by our Sauiour read ch 14.7 c. in the same Euangelist and chap 10.30 I and my Father are one Moreouer for the proofe of his diuine prouidence and gouernment together with his Father ouer all things both naturall in the world and namely touching the bodies of men and also ouer all spirituall things in the Church of God and specially concerning mens soules we read his plaine doctrine generally affirmed Iohn 5 17 My Father worketh hitherto and I worke And verse 19 20 c Then answered Iesus and saide vnto them verily verily I say vnto you The Sonne can doe nothing of himselfe saue that which hee seeth the Father doe for whatsoeuer things he doth the same doth the Sonne also For the Father loueth the Son and sheweth him all things c. And now touching his office he taught with like plainenes while he was here on earth that he was the Messiah and annointed of God Luke 4.17 c. 21. And Iohn 4 25.26 He said to the woman of Samaria I who speake vnto thee am he And chap 6.27 he affirmeth to the same ende that God the Father hath sealed him And ch 8.12 and ch 12.35.36 and againe verse 46. I am the light of the world c. Concerning his Priest-hood and the sacrifice thereof in that he was to offer vp himselfe to the death of the crosse our Sauiour foretold it that it should so come to passe and also what should be the mightie and wonderfull effect of it in that by the vertue thereof he would draw all men to himselfe that is so many as were giuen him of God for whom he died c. Iohn 12.23.24 and verses 32.33 But of this more when we come to the doctrine of his death Now concerning his kingdome he professed plainely that it is not of this world that is after the manner of the earthly and transitorie kingdomes therof Iohn 18. â—6 And
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie Explicatiō proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
through the sanctification of the holy Ghost to take and adopt vs for his children that wee may after a sort sensibly feele and handle the vndoubted certaintie of one couenant made by them all Wherefore like as it is written of circumcision that it was vnto the beleeuing Iewes a seale of that righteousnes which they had by faith Rom. 4.11 so may wee assuredly say of our Christian baptisme the which is vnto vs the same which that was to them that it is a most gratious and authenticall seale of our iustification through faith by the consent of the whole Trinitie Yea so assured a coÌ„firmatioÌ„ hereof is baptisme that the Apostle Peter doubteth not to affirme that we are alreadie saued thereby And so we are indeed as touching the blessed entrance into the state of grace and saluation I speake of all such as doe by the grace of God truly beleeue and trust in that grace which by the will of God himselfe is signified and sealed thereby yea and we may also and ought of dutie by the vertue of the promise of God to be as verily perswaded of our full and perfect saluation in due season yet to come as it we â—aâ— presently the full fruition of it 1. Pet. 3.21 Read also Iohn cha 14. verses 1â— 16 c. This promise therefore must needes be exceedingly comfortable according as the benefit is most singular and great The which comfort of the promise is the next point of our inquirie according to our order propounded SHew therefore in the next place some proofe of holy Scripture for that comfort which we may iustly take in the most blessed testimonie and consent which the holy Trinitie giueth concerning the promise of our redemption iustification and saluation Question What proofe can you alledge for the warrant heereof Answere In the 5. Chapter of the first Epistle of Iohn verses 9.10.11 the holy Apostle setteth out the greatnes of this comfort by a familiar comparison If saith hâ— we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe hee that beleeueth not God hath made him a lyar because hee beleeued not the record which GOD hath witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne Explication and proofe Heere is in deede a very plaine and familiar demonstration of it For seeing among men the confirmation of euerie matter is established by the testimonâ—e of two or three witnesses Deut. 19.15 Math. 18.16 2. Cor. 13.1 infinitely much more ought the three-fold diuine witnesse of the most holie Trinitie from heauen preuaile with vs to the establishing and confirming of our faith in the most certaine truth of the promise of God And the rather also are wee to comfort our hearts in this assurance The CoÌ„forts benefites because the Lord our God euery way tendering our weakenesse hath added to this threefolde witnesse in heauen a like three-fold witnesse on earth For so saith the same Apostle Iohn in the 8. verse of the same fift Chapter There are three also which beare record in earth the Spirit and the Water and the Blood and these three agree in one And I beseech you let vs marke this comfortable addition diligently For as was obserued before if wee should onely looke to this mysterie of the Trinitie as it is hidden in it selfe and as it were in the most secret closet of the highest heauen it would rather astonish and confound vs then comfort and cheare vp our hearts at the least we should find it so high that wee could not bee able to reach vnto the comfort of it It is Gods exceeding mercie therefore that he hath vouched safe to descend as it were downe to the earth to succour and helpe our weakenesse and to this ende not onely to giue vs the witnesse of his holy spirit inwardly in our soules but also to let vs after a sort to see with our eyes and to feele as it were with our handes life and saluation brought to light for vs insomuch as the blood of our SAVIOVR CHRIST yea euen that water and blood which issued out of his most holy side they doe cleanse vs from all our sinnes and set vs in the high fauour of our most good and gracious God Thus then wee looking to the testimonie of the Father manifested by the Sonne appearing in our nature and immediately sealed vp in our hearts by the holy Ghost who is euen therefore called the Comforter great and singular well may the comfort of our faith bee in the holy Trinitie Yea iustly may it bee esteemed the very treasurie of our comfort According as when the Apostle Paul would wishe and pray the greatest comfort yea euen all the true and best and most compleat comfort that might bee to the Church of GOD in the Citie of Corinth hee concludeth his holy Epistle which hee wrote vnto them with this most sweete farewell The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Amen To which purpose also call to minde that which is written Iohn Chap. 17.3 and Rom. 5.1.2.3.4.5 and Ephes 2 18. And in the beginning of the first Epistle of the Apostle Peter his entrance is likewise most comfortable from this doctrine of the Trinitie in respect of the consent both of the Father the Sonne and the holy Ghost in the election redemption iustification and sanctification of his people Question NOw the comfort being thus exceeding great to euery true beleeuer it followeth that the obedience of faith ought of singular dutie to be likewise exceeding great I aske therefore in the fourth place of our inquirie concerning this article what is the dutie belonging to the most sweete and full comfort of faith in the most holy Trinitie Answere The dutie hereof is generally all dutie and the same also to be performed in the most dutifull chearefull earnest and constant manner that may bee euen the same which our Christian and holy Baptisme into the name of the most holy Trinitie doth require That it to say that by the grace of our God we doe as becommeth the obedient children of God our heauenly father most carefully indeuour to shewe forth the fruites of the spirit in the obedience of the Gospell of our Sauiour Christ the Sonne of God and that in all things wee worship the vnitie of the Godhead in the Trinitie of the Persons and the Trinitie in vnitie as the Churches of God haue of ancient time right Christianty professed and so doe also euen at this day ExplicatioÌ„ proofe It is very true that you haue answered For Baptisme being the seale of GODS couenant to vs as circumcision was to the Iewes Genesis 17. it doth likewise answerably require of vs that wee
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hi◠diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to thēselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete Explicatiō Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
that God doth by faith purifie the heart And chap 26.18 Wee are sanctified by faith in Christ And Galat 5.6 Faith worketh by loue And 1. Iohn 3.3 He that hath hope in God purgeth himselfe This hope is the next and immediate supporter of faith And verily if there were not hope of mercie through faith in God the Father that it is his good pleasure to forgiue sinnes and to receiue sinners to fauour for his Sonne Iesus Christes sake who would yea rather who could haue power comfort to repent theÌ„ of their sins and to turne to God with their whole heartes and mindes c. And yet againe so do we affirme faith to go in order before repentaÌ„ce speaking generally that though the knowledge of the Gospell is one particular grace of repentance yet it is neuertheles the fore-runner of faith like as faith taking his originall from the knowledge of God in Christ passeth into the heart and taking vp seate residence there doth more more purifie both minde and heart yea tongue hand and foote and life and all For as the Apostle Paul teacheth vs With the heart man beleeueth vnto righteousnes Rom ch 10. verse 10. And all true wisedome is euerie where in the holy Scriptures called the wisdome of the heart euen of that heart which is sanctified by faith the which faith as was said euen now hath his seate and as it were his fining refining shoppe or furnace there Read Pro 2.10 8.5 ch 14.33 16.21 ch 22.17.18.19 ch 23.12.15.19.26 and Dan 10.12 Finally Prou 17. v. 16. Wherefore saith the most wise king is there a price in the hand of a foole to get wisedome and he hath no heart As though he shuld say All meanes are in vaine to him that wanteth a hearty affection towards that which is to be sought after c. Surely no grace is any grace of sanctification vntill it descend to the heart and there be allowed and sealed as it were for lawfull and currant by the stamp of faith Now thirdlie that repentance noteth the changing altering of the minde memory will affection froÌ„ that which they are by naturall birth euen erroneous vaine corrupt euery way altogether sinfull to the renewed image and likenes of God in inward puritie soundnes integrity with daylie increase of holy wisdome vnderstanding c it may be proued from that which we read Ephes 4.17.18.19.20.21.22.23.24 Col 3.10 2. cor 3.18 And wheras two things are requisite to this spirituall change first a dying to sin secondlie a quickening or rising vp to newnesse of life wee haue both of them from our Sauiour Christ by the hand of faith the first from the grace and power of his death the other froÌ„ the vertue of his resurrection as the Apo Paul doth most notably declare in the 6. chap of the epist to the Rom. From the beginning wherof he entreth to treate of our sanctification by the Spirit of Christ as a fruit of that our iustification by faith in Christ which hee handled before Finallie that repentance comprehendeth the altering and changing of the outward speaches and actions of life answerable to the inward changing of the minde and affections of the heart from the common course of the children of this wicked world Read Rom chapt 12.1.2 And 1. Corin 6.20 Iames 4 4. and 1. Iohn 2.15.16.17 1. Thessalon 5.3 where the holy Apostle prayeth for the sanctification of the bodie together with the soule the Spirit of the children of God The Practise of Repentance Read also Act 8.22 2. Cor 12.21 Reuel 2.21.22 Luk 3.9.10 and Matth 21.32 In the which places the doctrine of repentance is extended to the reformation of the outward works of the flesh and to the contrarie practise of good outward duties And so Repentance which is principallie inward breaketh forth in the outward fruites thereof that it becommeth a visible thing to the viewe of all men according to the speach of our Sauiour Christ touching Repentance in sack-cloth and ashes Matth 11.21 The Practise of Repentance THis therfore to speak generallie is the nature of true Christian Repentance according to the former description of it The which because it may be made the more cleare and familiar vnto vs from the practise of the people of God in whom God hath wrought this excellent worke of his holy Spirit let vs now proceede to take a viewe therof that so wee may the better informe our selues how wee are to beginne and proceed in a right course after the examples of those who by the grace of God haue gone before vs therin Tâ—e practise is answerable to the doctrine Yet so as it is not alwaies after one vsuall course but sometimes more speciall vpon more speciall occasions namely in respect of some more grieuous and predominant sinne at the first conuersion whether of one or of many and by reason of some particular relapse of such as haue formerly repented them For in such cases the inferiour helping causes or as one would say the common affections of repentance whether going before as preparatiues or following after and accompanying the seuerall partes therof eyther touching mortification of sinne or quickening to newenesse of life they ought to be so much the more vehement and intentiue The profession also of repentance is either more publike or more priuate Ordinarie by meanes of Gods word and Gospell preached and the execution of the prescribed censurâ—s and discipline of the Church of God or extraordinarie as it pleaseth God to worke either by the same meanes or any other way in a more then ordinarie course Examples hereof wee haue in the holy Scriptures both of the olde and of the newe Testament Of the more publike and extraordinarie practise and profession of repentance by many we read Exod. 32 verse 19 c. to the ende of the Chap. And Chap. 33 5 6. Where we read that Moses and the Leuites did by the sword take vengeance of the chiefe of them that were most forward in the sinne of making and worshipping the Idoll-calfe And that Moses praied to God for the people And that all the people humbled and abased themselues in the sight of God A declaration whereof was their sorrowing and laying aside of their costly raiment they thereby acknowledging themselues vnworthy of the common mercies of God and much more vnworthy to be accepted for a peculiar and holy people vnto him And Iudges Chap. 2 4 5. At the fearefull threatening of God that because of the great sinne of his people in sparing the heatheÌ„ Idolaters he would not cast them out before theÌ„ but that they should remaine among them as thorns in their sides c. They mourned and wept so aboundantly that the place where they did so doth beare the name of weeping And 1. Sam 7.6 The people of Israel in their fast did as it were poure out riuers of teares in great
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
last ch 41.4 I the Lorde doe the first worke I am he that doth the last not only a perfect beeing in himselfe the onely eternall and efficient cause of all creatures but also to be the cause of the effecting of all his promises and blessings in the proper times seasons therof as the Lord doth interpret his owne meaning Ex 6.2.3 Moreouer saith the text God spake vnto Moses and said vnto him I am the Lord and I appeared to Abraham Isaak and to Iaacob by the name of Shaddai that is all-mightie or all-sufficient God but by my name Iehouah was I not knowen vnto them That is I promised to Abraham Isaak Iaacob the land of Canaan for an inheritance but I did not performe it vnto them as touching the reall and actuall possession of it as I will now to you their posteritie c as it followeth in that chapter It is asmuch as if the Lord should haue said to the Iewes at the coÌ„ming of Christ in comparison of the former ages that hee neuer shewed himselfe so manifestlie or by his name Iehouah as hee did then in so much as all the promises of God are Yea Amen in Christ In which respect our Sauiour Christ himselfe telleth his disciples that they were blessed aboue all other that were before theÌ„ in so much as they nowe sawe and heard that which the Prophets and Righteous men among them desired to heare and see but could not Wherfore worthiâ—ie might they then and wee our selues now in speciall manner hearken to the exhortation of the 68. Genes 21.33 AbrahaÌ„ called vppon the name of Iehouah the euerliuing God Psal vers 4. Sing vnto God sing praises to his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him Isa ch 26.4 Trust in the Lorde for euer for in the Lord God Be Iah Iehouah there is strength for euermore Read also this name Iâ—h Ps 89.8 A mightie Lorde Chasin Iah and Ps 94. twice verses â— and 12. and Ps 118. fiue times and 135. vers 4. And in composition often times Halleluiah praise yee the Lord. Iah is but as it were a contraction of the name Iehouah It noteth the Eternitie yea the Sempiternitie or perpetuall eternitie of God without beginning without ending He that was is and is to come as this name is interpreted in the new Testament and applyed to Christ our Iehouah the Lorde our righteousnes as wee are after to obserue when wee come to consider of the Deitie of his person Question But what other titles are there which doe more entierly then the rest declare the nature of God Answere Next vnto the name Iehouah which as I haue learned wee doe English by the name Lord therby are to vnderstand his eternall nature beeing as was euen now declared the most vsuall title of the Lord is God the which word as I haue bene also taught is vsed of vs in stead of that which signifieth in the Hebrew language the almightines or omnipotencie of God as though hee should call him the God of all might or power Explication and proofe So is it indeed For the Hebrew word El or Eloah in the plurall number Elohim signifieth the power yea the manifold power and vertue of the Diuine nature yea with some learned interpreters also El Elohim Pâ—alm 50.1 Deut. 32.15 Eloah the distinction of the persons in God vnto whom equallie the almighty power of the diuine nature of God doth belong as we shall further consider afterward by the grace of God Thus then the most vsuall titles belonging to the nature of God are in our language Lord and God as though we should call him as in other words we doe the Eternall Almightie God In regard of which eternitie of God the name of God is oftentimes in the holy scriptures said to be eternall likewise that his mercie endureth for euer that all his promises are sure and stedfast that his faithfulnes shall neuer faile that his throne is for euer that his righteousnes is euerlasting and that ther is no end of his kingdome And in respecte of his omnipotencie He that is mightie hath done for mee great things saith the Virgin Marie and holie is his name Luk 1.49 And the almightie God by the name Shaddai Psal 68.14 and Ps 91.1 and often in the book of Iob ch 5.17 ch 6.4.14 and chap 8.3.5 and chapt 22. fiue times verses 3.17.23.25.26 But of the titles of the iustice mercie gouernment of God we shall haue further occasion to rehearse them among some other sorts of the titles of God LEt vs therefore come to those which shew what manner of one God is named to be in respect of his creatures wherin also are noted the actions or works as likewise the diuine properties and attributes of God Question And first to speake more generallie which are they Answere Creator gouernour and preseruer of all things most high possessor of heauen and earth The Lord God of all flesh and of the Spirits of all fleshe The searcher of the hearts and reynes Iudge of the whole worlde who iudgeth without respect of persones The iudge which maketh lowe and which maketh high Lord of hosts and if ther be any other like to these These are euery where to be found in the holie Scriptures Creator Eccles chap ExplicatioÌ„ proofe 12.1 and Isai ch 42.5 and chap 45.12 ver 18. Acts 17.43 c. Psalm 33.6.7.8.9 Psalm 74.16.17 And Psalm 94.9 Iob. chapt 32.22 c. Gouernour Psal 22. The Lord ruleth among the Nations And Ps 33.10.11 The Lord breaketh the Counsell of the heathen and bringeth to nought c. He that chastiseth the Nations Psal 94.10 and Psalm 47.8 God reigneth ouer the heathen And Psal 66.7 Hee ruleth the world by his power Isai 16.1 The ruler of the worlde Preseruer Iob chapt 7.20 O thou preseruer of men And 1. Timot. 4.10 Wee trust in the liuing God who is the preseruer of all men speciallie of those that beleeue And Psalm 36.6 Hee that preserueth man and beast No man could haue anie power or authoritie to gouerne if God did not giue it him Iohn chap 19.11 and Rom 13.4 Most high God possessor of Heauen and Earth Genes 14.22 and Psalm 104 24. Tremell The Lord God of all flesh Ierem. 32.27 of the Spirits of all flesh Numb 16.22 and chapt 27.16 And Hebr 12.9 Father of Spirits Zech 12.1 The Lorde who hath formed the Spirit of man within him c. And Ezech 18.4 All soules are mine both the soule of the Father and also the soule of the sonne are mine Searcher of hearts and trier of the reines 1. Sam. 16.7 The Lord beholdeth the heart And 1. Kings 8.39 The Lorde onely knoweth the hearts of all the children of men And Prou 16.2 The Lorde pondereth the Spirits Psalm 7.9 The righteous God trieth the
And then the Euangelist Philip baptized him The same was the ordinarie manner of the Ministers of the Gospell in the primitiue Church to require a particular profession of the faith of such as were from time to time conuerted from Paganisme and admitted to be Baptized for members of the Church of Christ Yea it was the verie cause why this forme of profession was collected and set downe in this particular manner Touching the second pointe reade 1. Pet. 3.15.16 Be yee readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you And that with meekenes and reuerence hauing a good conscience c. And Reuelat Chapt 2.17 Where the assurance of euerlasting life and the care of newnes and godlines of life here either of them springing from faith they are fitlie compared to the Manna that is hidden and to a white Stone wherein a newe Nâ—me is written which no man knoweth sauing hee that receiueth it Wee may indeed yea wee ought charitablie and that with good hope and trust towâ—rd God conceiue of suâ—h as are fruitfull in good workes that they are the true elect of God speciallie if they are in speciall manner fruitfull as the Apostle Paul was verie well perswaded of the Thessalonians 1. Epi 1.3.4 2. Epâ— 1.3.4 And of the Philipp chapt 1.6.7 But the certaine yea the onely vndoubted certaintie is principallie to be found of euery man in the perswasion of his owne heart confirmed vnto him by the testimonie of the Spirite of Gâ—d Thirdly that euery man liueth by his owne faith and not by the faith of an other Reade Hab Chapt 2.4 The iust shall liue by his Faith Yea by that faith whereby hee is assured that Christ liueth in him according to thâ—t of the Apostle Paul Galat 2.20 I liue saith hee yet not I nowe but CHRIST liueth in mee and in that I nowe liue in the fleshe I liue by Faith in the Sonne of GOD who hath loued mee and giuen himselfe for mee And Rom 8 3â— â—â— 39 Hee teacheth that euery Christian ought to bee so perswaded that hee may comfort himselfe that neither death nor life nor any thing else sâ—all bee able to separate him from the loue of God which is in Christ Iesus our Lorde For the last pointe reade 1. Cor 11.28 and 2. Cor 13.5 Prooue your selues whether you are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee be reprobates That is no better then such as for the present haue no grounde to thinke better of themselues then of such as bee counterfetted Christians and no true members of Christ c. So then by all these reasons it is manifest that the articles of our faith and the faith and beleefe of them doth belong to euery true Christian that none may put them off from himselfe as that the common sort of Christians should say these thinges containe such high mysteries that they belong onely to learned men or that any of the learned should say these are so coÌ„mon matters that they are rather for children then for vs. No no they are both for children which be of yeeres of discretion and for growne men too they are for the learned to studie a more exact and full knowledge of them and also for the most simple Christian to labour to vnderstand and beleeue them in some measure whosoeuer doe minde vnfainedly the way of their eternall saluation It is not enough for any to say I beleeue as the Church beleeueth vnlesse he do know that the Church beleeueth as it ought to do Nay rather it is the duty of euery Christian to seeke after such a measure of knowledge that he may be able to discerne betwixt the true Church of Christ and euerie false or Antichristian Church betwixt the true faith of the one and the erroneous faith of the other c. according to that we reade 1. Iohn 4.1 Dearely beloued saith the Apostle beleeue not euery Spirit but try the Spirits whether they are of God c. And Math 7 15. Beware saith our Sauiour Christ of false Prophets that is of such as teach false doctrine c. Otherwise wee shall indanger our selues to the wrath of God and to be partakers of those plagues which GOD will cast vpon them Reuelation chapter 14.9 10.11 12. Let euery true Christian therefore not onely say I beleeue but let vs euerie one be carefull to vnderstand and beleeue those high mysteries which we doe commonly professe euery day better then other For this wee may be sure of that none can beleeue them in any measure but such as doe vnderstand them in some measure Question But that wee stay not too long in one thing Why doth euerie one of vs say I beleeue in God and doe not content our selues to say I beleeue God Answere In the vse of our language when wee say I beleeue in God it is a more significant phrase of speach to expresse that particular apprehension and application of Gods mercie and goodnes as belonging particularly to euery one then if euery one should onely say I beleeue God ExplicatioÌ„ proofe It is so in deede For a man may be saide to beleeue God to wit that hee is true though hee be interressed in no part of the benefit of the iustification and saluation of God And besides this phrase of speech is very fit and commodious to put a difference betwixt our faith toward GOD and that which wee beleeue concerning the Church of GOD. For albeit we doe beleeue that God hath his catholike Church consisting of Iewes and Gentiles that thereis a communion of Saints c yet we may not say without great caution that wee beleeue in the Church no not in the true Church of God It sufficeth that wee beleeue that God hath his catholike and inuisible Church in the which there is certainely a sweete communion of Saints and that to the true members thereof forgiuenes of sinnes belongeth and also the resurrection of the bodie and euerlasting life though wee doe not beleeue in it The most that wee may beleeue concerning the true Church of God is that it is a faithfull witnesse of Gods holy truth to vphold it against all Infidels and Athiests that denie it and against all heretikes which seeke to depraue it to the end it may remaine inuiolable to the posteritie and ages to come according to that of the Apostle Paul 1 Timoth. 3 15. The house of God which is the Church of God it is the pillar and ground of truth But of this more afterward There is a like good vse also of the difference which learned Interpreters put betwixt the diuerse phrases of the Latine speach * To beleeue that God is 2 To giue some crediâ— to God as true 3 To repose suâ—e trust in God as most gratious and mercifull to a maâ—s selfe truly beleeuing in him
of God externallie or ad extra as they say the Father by the Sonne and both the Father and the Sonne by the holy Ghost and the holy Ghost from them both whether in the workes of the common creation and gouernement of them all or more speciallie in the speciall worke of the redemption of the elect children of God this knowledge from outward effectes declared from the holy Scriptures and testified by the holy Ghost inlightening and certifying our mindes and consciences thereof it is through the grace of God so familiar and so full of comfort that the more wee vnderstand and taste it the which no doubt wee may doe with dailie increase so long as wee liue the more may wee with holie reuerence and boldenesse euen to the same ende looke into it accordâ—ng to that Ephes 2.18 By him that is by the Sonne of God our Lord Iesus Christ we haue an entraÌ„ce vnto the Father by one Spirit And chapt 3.12 c. By faith in him wee haue boldnesse and entrance with confidence Read all that followeth to the ende of the Chapter But of the comforts more afterward Question In the meane season that we may proceed and make all as plaine as we can What meane you by a Persone of the blessed TRINITIE in the one onely most holie and Diuine nature of God Answere A Persone in the Diuine nature is an eternall Subsistence the which hauing the whole Deitie or Godhead as it were in common or rather in a most holie Communion the one equallie as well as the other it is neuerthelesse distinct from either of the other in way of a supernaturall relation and according to the Diuine manner or order of their Beeing and working onely by one proprietie which it hath incommunicable to either of the other Question Howe is that Answere The FATHER who is the first Person in the holie Trinitie though not the first in time or dignitie but onely in the order and manner of Beeing as was answered euen now hee hath eternallie and without all beginning begotten the Sonne and so hath both taken to himselfe and also communicated to the Sonne the whole nature or Essence of the Deitie The SONNE of GOD is the second Persone of the same most holie and blessed TRINITIE eternallie and without all beginning begotten of the Father and so hath eternallie receiued the whole Deitie or Essence of the Godhead from the Father The HOLY GHOST is the third Person eternallie proceeding both from the Father and also from the Sonne and so hath the whole essence of one and the same DEITIE eternallie and coequallie communicated to him from them both ExplicatioÌ„ proofe This is indeed the true and onely distinction of the Persones in the one onely and vndeuided Nature or essence of God For as touching the Deitie or Godhead it selfe it neither begetteth nor is begotten neither yet proceedeth The distinction therefore by the proprieties rehearsed it doth onely concerne the Persons of the Diuine Nature And although the Diuine nature belongeth equallie as hath bene obserued to euery one of the Persones For the Father is God the Sonne is God and the holy Ghost is God not three Gods but one onely God one in nature one in wisedome one in power one in will one in glorie for the Father is the Father of glorie Ephes 1.17 the Sonne the Lord of glorie 1. Cor 2.8 Iohn 1 14. and ch 12 41. and ch 17.5 and Heb 1. â— Iam 2.1 and 2. Pet. 1.17 Matt 16.27 cha 25.31 the holie Ghost the Spirit of glorie 1. Pet 4.14 and 2. Cor 3.17.18 so that the Father who is the God of glorie Act 7.2 and giueth his glorie to no other Isaia 48.11 Yet hee doth after a sorte giue it to the Sonne and to the holy Ghost that is he is well pleased that they should haue it because they are one with him howesoeuer no one Person can be any of the other The Father cannot be the Sonne or the holy Ghost the Sonne cannot be the holy Ghost or the Father neither can the holy Ghost be either the Father or the Sonne as was said before But of this that the Father is verie true God and consequently eternall and euerliuing infinite in wisdome power mercie iustice c and that the Sonne is so also and likewise the holy Ghost wee shall by the grace of God make it plaine in the handeling of the seuerall Articles of our beliefe the which doe concerne euery one of them In the meane while let vs make some further search after those grounds of holie Scripture which God of his infinit goodnes and mercie hath vouchsafed vs for our assured direction and warrant touching the things allreadie affirmed by vs. Question ANd first what ground and warrant can you alledge to prooue that our God in whom wee beleeue beeing one onely in Nature is neuerthelesse three distinct Persons Answere In the 5. chap of the first epist of the Apostle Iohn verse 7. There are three saith the holie Apostle which beare recorde in heauen the Father the Worde and the holy Ghost and these three are one And in the Gospell according to the same Apostle chapt 10.30 I and my Father saith our Sauiour himselfe are one ExplicatioÌ„ proofe Read also cha 17.21.22 wher our Sauiour Christ prayeth for all true beleeuers that they may be one as hee and the Father is one the Father in him and he in the Father c. And as the Father the Sonne is one so is the holy Ghost one with and in them both according to the first testimonie alledged in the answere out of the 3. epi. of Iohn For there it is said that all three are one not onely consenting in one as it is said in the next verse that the three which beare witnes on earth to wit the Spirit and the water the blood are Eis to en that is agreeing in one but the Father and the Worde that is the Sonne as he is called in the Gospell ch 1.1 c. and the holy Ghost are one En eifi that is they are naturallie and Essentiallie one and consequentlie also most perfectly consenting in one It is euident therefore by the testimonie of the holie Apostle that God beeing but one in Nature is neuerthelesse three Persones This distinction of Persons in one God may also be prooued from the holie Scriptures of the old Testament partly by such testimonies wherin God is spoken of in the plurall number as Genes ch 1.1 Bara Elohim The Godes hee created the heauens c. And likewise verse 26. ch 3.5 ch 20.13 ch 35.7 Iob 35.10 and Ps 149.2 Laetetur Israel in facientibus ipsum Let Israell reioyce in them that made him Deut 4. â— Ioshua 24.19 Elohim quedoshim hu The Goddes hee is the holie ones Eccl 5.7 Gebohim he is the high ones And Ier 10.10 Iehouah Elohim hu Elohim chaijm that is the Lord Godes he is the liuing Godes And
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
round about and wilt thou destroy mee Remember I pray thee that thou hast made mee as the clay and wilt thou bring me into dust againe c. And chap. 14. verse 15. Thou â—onest the worke of thine owne hands In which respect also God expresseth the greaâ—nes of the prouocation of the wicked in that hee is caused by the grieuousnes of their sinnes as it were to forget them to be his creatures As Isaiah chap. 27.11 Therefore saith the Prophet hee that made them will not haue compassion on them and hee that formed them will haue no mercie on them But the loue which God beareth toward all men in respect of Creation is little in comparison of that loue wherewith he loueth his elect children in respect of their redemption Whence it is that Iob of whom wee made mention before doth afterward principally comfort himselfe in respect of this loue of God saying as wee reade chap. 19.25 O that my wordes were now written O that they were written euen in a booke and grauen with an Iron penne Lead or in Stone for euer For I am sure that my Redeemer liueth c. This singular and matchlesse comfort doth our Sauiour Christ most liuely lay forth in the parable of the prodigall Sonne Luke chap. 1â— For when all comforts failed the most vnthrifâ—ie and riotous spend-all Yet this comfort stoode him in good stead I will rise saith hee and goe to my Father and say vnto him Father I haue sinned against heauen and before thee And I am no more worthie to bee called thy Sonne make mee as one of thy hyred seruants So hee arose saith our Sauiour Christ and came to his Father and when hee was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him c. So that well may it be saide as a most learned Interpreter hath written That * Quicquid beneuoleÌ„tiae amoris studij curae officij inter homines â—â—â—eniri potest longe inferius est paterna Dei miâ—â—recordia qua suos complectitur c. whatsoeuer good will loue studie care and dutie may bee found among men it is farre inferiour to that fatherly pittie wherewith God imbraceth those that be his And againe * Vnde sequitur perperam a nobis estimari Dei gratiaÌ„ nisi omnes carnis sensus fiaci nostra superet Centies enim coÌ„tinget eueriâ— natura orainem â—otius qui vt Deus suâ—â—â—esâ— Albeit earthly parents are naturallie inclined to succour those that are borne and bred of them Yet when all pittie shall faile in the world God will doe the part both of a Father and also of a Mother to all that beleeue in him Wherevpon it followeth as hee further addeth that wee shall make too l ght account of the fauour of God vnlesse our faith doe sâ—rmount all that wee can conceiue by our carnall and fleshly wisedome For bee it saith hee that the course of nature be an hundreth times peruerted yeâ— God will neuer faiâ—e â—hose that be his Caluin Commentar in Psal 27.19 Secondly concerning the exceeding effects of Gods most bounteous and fatherly loue it is of it selfe most cleare that they are infinitely aboue all gifts and benefits which naturall Parents can bestowe vpon their children The very mention of the benefits will shew it to be so Yea when naturall Parents cannot helpe at all God remaineth a sure defence according as the Prophet Dauid saith in the Psal euen now alledged Though my Father and my Mother do forsake me â—o wit as being vnable to relieue me yet the Lord wil gather me vp c. But which Question I pray you are these so exceeding gifts benefits of God which be as fruites and effects of his most fatherly loue toward his children First that hee by the grace of his adoption in taking vs to bee his children doth therewithall make vs heires annexed with his owne onely Sonne our Lord Iesus Christ Answere of a â—ike excellent Patrimonie that is of eternall happinesse and glorie in the heauens with him Secondly that he will indue and furnish vs with all spirituall giftes and graces necessarie and meete to accompanie the same our euerlasting happinesse and saluation Thirdly that he will suffer vs to want nothing which hee knoweth shall be necessarie and good for vs here in this transitorie life Fourthly that whereas wee cannot in this our fraile life liue so well as wee gladly would much lesse so wel as in most bounden dutie we ought he will most tenderly beare with our infirmities so long as we are vnfainedly desirous with a child like affection to serue and obey him Fiftly that whensoeuer he seeth it meete to correct and chastise vs hee wil not doe it but of the same his most tender and fatherly loue and not otherwise So that neither in the greatnes of the measure or in the length of the continuance of the correction will he proceede any further then he will dispose of it to our best good Finally that he wil most gratiously heare vs in all our holy complaints and prayers which we haue at any time neede to make vnto him and especially in the times of our greatest distresses ExplicatioÌ„ proofe Touching the first branch of this Answere call heere againe to minde Iohn 1 1â— and Rom. 8.15.16.17 Ye haue not receiued the Spirit of bondage to feare againe but ye haue receiued the Spirit of adoption whereby we crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him c. Most sweet comfortable to this purpose is that preceptorie exhortation of the Apostle Iohn 1 Epist chap. 3. verses 1.2 Behold what loue the Father hath shewed on vs to wit as a gift of free grace and fauour for so is the speech of the Apostle Behold what loue the Father hath giuen vnto vs that we should be called the children of God c. Dearely beloued wee are now the children of God but it doth not appeare what we shall be c. The Apostle giueth to vnderstand that the gift and preferment is greater then can be conceiued of vs till we shall haue the actuall fruition of it Thus then whereas it is the property of euery good and kinde Father as a learned Teacher obserueth First to desire that his sonne might be like him in graces and vertues secondly that he may leaue him some patrimonie Pet. Mart. in Symb. to be as a comfort and countenance vnto him c. So yea infinitely much more doth our heauenly Father desire not onely that his children should shew forth his vertues but also that they may be partakers of a most rich patrimonie and inheritance Wherevpon our Sauiour Christ Luke 12.32 doth notably
Christian saith in the first Person of the holie Trinitie God the Father so farre as this word Father expresselie leadeth vs. Beliefe in God the Father Almightie THe same our FATHER is called the ALMIGHTIE and for the declaration of the omnipotencie or allmightines of his power by a most noble and admirable effect hee is furthermore intituled in the Articles of our beliefe the maker of heauen and earth Let vs therefore henceforth proceede to these other points Question And first touching the Almightie power of God the Father What ground of holie Scripture haue you for the confirmation and proofe of it Answere In the 10 chapter of the Euangelist Iohn our Sauiour Christ saith My Father is greater then all and none is able to take them out of my Fathers hand And againe Marke 14.36 Abba Father all things are possible vnto thee The Apostle Iohn also 1. Epist ch 4. verse 4. speaking of God the Father saith Greater is hee that is in you to witte by his holy Spirit in the Name and power of his Sonne Iesus Christ then hee that is in the worlde That is to say God is of greater power to preserue vs by his grace then the Diuell and Antichrist with all their hellish craft and power are to pervert and destroye vs. ExplicatioÌ„ and proofe These indeede are plaine Testimonies to prooue the Almightie power of God euen in that hee is the Father the first Person of the holie Trinitie Yea and all the Scriptures The Ground and meaning which speake of the Almightie power of God inindefinitly albeit they may and ought to be referred to the whole Trinitie yet for orders sake which is to be most religiouslie obserued concerning the most holie Trinitie they may be said principally to confirme vnto vs the omnipotencie of the Father and so consequently of the Sonne of the holy Ghost the second and third Persons in the same most blessed Trinitie Such as are these places Genes 18.14 Shall anything be harde to the Lord And Ier 32.27 Is there any thing too harde for mee saith the Lorde Likewise Iob chap 42.1 I know saith Iob thou canst doe all things And Deut 32.39 None saith the Lord by Moses can deliuer out of my hand And 1. Sam 15.29 God saith Samuel is the strength of Israell Read also Isai 8.10 and chapt 43 11 12 13 c. and ch 46.10 And Ps 62.11 Power belongeth to God And Ps 115.3 Our God is in heauen he doth whatsoeuer he will These and all such places doe as was said for orders sake principallie confirme vnto vs the Almightie power of the first Person in the most holie Trinitie God the Father NOwe therefore that wee may goe forward Question What is the meaning of this to beleeue in the Almightie power of God the Father Answere The meaning of it is thus much that by Faith wee are perswaded that as God our heauenly Father is most willing and alâ—o for wisedome knoweth best how so hee is also most able to doe whatsoeuer best pleaseth him both in heauen and in earth for the full and perfect benefit comforte and Saluation of all and euerie one of his electe children ExplicatioÌ„ and proofe The meaning of it is thus much indeed And so we ought euerie one of vs to beleeue as it is euident from the holie Scriptures before alledged The summe whereof is this that as none can take any of the wicked out of the hands of God to deliuer them from his iust vengeance so likewise none can take any of his children out of his hands to bereaue them of his mercie saluation In your answer also it is to very good purpose that you ioyne the power and the will and the wisedome of God together For wee may in no wise seperate them lest wee should deceiue our selues by building vpon false grounds and principles contrarie to the true faith as some doe in their fancie touching the vbique tarie presence of the humanity of Christ in the sacrameÌ„ts c. For it is most certaine that God will not doe all that hee can doe Nay wee may assuredly perswade our selues that hee will neuer doe anie thing which standeth not with the most high honour of his wisdome so to doe Yea to goe further wee may without impeachment to his Almightie power truelie beleeue that hee can doe nothing which should be in the least point to the dishonour of his most excellent Maiestie It is impossible that God should denie himselfe that he should lie that hee should doe anie iniquity c yea that he should not faithfully and to the vttermost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe Not that there is any inabilitie or weaknes in God but because of the perfection of his power ioyned with the infinit holines of his wisedome mercie iustice faithfulnes c. All true strength is in vertue but all strength of sinne is of corruption and weaknes and hasteneth to vtter destruction This therefore must be our Faith in the Almighty power of our heauenlie Father that although hee can doe all things yet his power is ordered yea limited according to the wisedome and holinesse of his blessed will yea euen of that will which hee hath reuealed to vs in his holie word and propounded to himselfe in his owne vnchangeable Counsell So that it falleth out to be to no purpose for any to reason from the Almighty power of God to confirme any thing that he hath not the warrant of the word that it is agreable to his will to worke as great a worke in the same or like kinde at the least The promise so farre forth as hee may see it to be meete for his glorie and the benefit of his children vnlesse onely to shewe man his owne weaknes and to beate downe his vaine and hautie presumption as Iohn the Baptist reasoneth against the prowde Pharisies Matth chap 3.9 and telleth them that God is able euen of stones to raise vp children to Abraham This may for this time suffice as I trust for the ground and meaning of Faith in the Almightie and Fatherlie power of God Question NOwe what promise haue you that God of his Fatherlie goodnes will vse his Almightie power for the benefit and saluation of all and euerie one of his children both Sonnes and Daughters young and olde small and great Answere In the first verse of the 91. Psalm the holie Prophet of God assureth vs that whosoeuer dwelleth to wit by Faith in the secret of the most High hee shall abide in the shadowe of the Almightie Explication proofe This agreeth with the promse which wee had before 2. Cor 6.18 where the Almightie Lorde promiseth to be a Father to his people and to receiue vs for his Sonnes and Daughters Yea and wheresoeuer the promise is repeated as it is verie often in the holie Scriptures that God is the God of his
world an earnest longing after the Kingdome of heauen c. Verily we could neither knowe God so well in his mercy nor in his righteousnes nor in his power nor in his wisedome nor in his faithfulnes nor in any of his diuine vertues neither yet our selues so well either in our frailtie and miserie or in our peace and prosperitie as by experience of afflictions through the grace of our gracious good God and mercifull Father we learne to doe Thus aboundant that wee doe not say infinite is the commoditie of the fatherly afflictions of God laid vpon his owne deare children But that which hath beene deliuered shall for the present suffice vntill it may please God to inrich vs with a more full supply Hitherto therefore of the commodities and fruites of afflictions LEt vs now henceforth proceed for a while to inquire after the comfortes which are to be found in them at the least after the chiefe and principall of them It is true indeed that the former vses being profitable they are also to all those that feele the fruit of them euen in the same respect very comfortable also as we may euidently perceiue by the testimonie of the holy Ghost Heb 12.5 c. Where both the comfort also the profit of afflictions are lincked together Of the which place more is to be said afterward And beside insomuch as touching earthly profit it is found true that the sent of gaine is pleasant Suauis odor lucri infinitely much more ought that heauenly and spirituall gaine which groweth from the fatherly corrections of God duly pondered and weighed to be delightfull pleasant and comfortable vnto vs. But seeing there are some vses of afflictions which doe more properly and entirely belong to comfort let vs come to them as comming yet something more properly vnder the name of comfort Question Which may they be Answere First it is very comfortable to consider that no affliction commeth without the most wise louing and fatherly prouidence of God Secondly in that God is neuer nearer nor more tenderly affected yea euen as it were with bowelicke compassion toward his children then when they are in greatest distresse and trouble Thirdly if we doe willingly suffer affliction for wel-doing and while we walke in the holy waies of God we haue our communion with our Sauiour Christ in whose afflictions all ours are sanctified and made both comfortable and profitable vnto vs. For they are so many witnesses of our adoption to be the children of God and that we are liuely members of the mysticall body of Christ Fourthly the holy Ghost our most inward and sweete comforter euen the spirit of the highest glory proceeding from God the Father and the Sonne resteth vpâ—n vs and doth most immediately communicate the perfit comfort of the whole blessed Trinitie vnto vs. Sixtly we haue in our afflictions a holy communion and fellowship with all the faithfull as brethren fellow-members with them in Christ insomuch as it is the very coÌ„mon beaten high way which God himselfe hath laid out for all his children to trauell through the same vnto his heauenly kingdome Moreouer the holy afflictions wherewith God doth exercise vs doe priuiledge and respite vs from infinite worldly cares and troubles the which no doubt would for our sins haue fallen vpon vs if we had continued in them and if we had not beene taken vp and had as it were receiued our presse mony to be otherwise imploied in the speciall seruice and as it were warfare of the Lord. And yet further the more sharpe and fierie hote our afflictions are so much the more speâ—dy and swift forerunners or as it were harbengers are they to make way for speciall comfortes so much the more shortly to followe after But be it that most hote and vehement afflictions for the Lords cause and his Gospel are continue a long while as we count length of time yet the longest and the same also the sharpest that may be if they bee truly measured and weighed they are but momentanie and light in comparison of that which otherwise and in more terrible and fearefull manner our sinnes haue deserued Or much rather in respect of that most excellent and eternal weight of glory whereunto through the infinite mercie of God our heauenly Father they doe as secondarie and helping causes preferre and aduance vs. Finally infinite almost in number and varietie as wel as endles in continuance are the manifold comforts belonging to the sundrie and manifold afflictions and trials of the deare children of God for righteousnes and the Gospels sake aboue that any not throughly exercised therewith shal euer know or feele what they doe meane Explication and proofe So great and so many yea euen almost about number indeede are the sundry and often renewed comforts of the afflicted seruants of God the which the children of this world cannot possibly be acquainted withall For they doe not belong vnto them neither can they receiue them because they cannot rereiue him who is the onely immediate giuer and worker of al comfort According to that of our Sauiour Christ Iohn 14. ver 16.17.18 I will pray the Father and he will giue you an other comforter that hee may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye knowe him for he dwelleth with you and shal be in you I wil not leaue you as orphanes or comfortles but I wil come vnto you And againe verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth doe I giue vnto you Let not your heart be troubled Or timerous and fearefull c. It is the part or rather the blot and iust reproach of an vnfaithfull friend to faile his friend in time of neede Our Sauiour Christ therefore being a most faithfull friend yea euen the fountaine as it were of all true friendship and fidelitie he promiseth assuredly and will most certainely performe himselfe to be a most trustie and infallible friend yea more then a friend vnto all that doe approue their faithfulnesse to him in the holy profession and obedience of his Gospell And verily if our Sauiour Christ had not alwaies hetherto performed his promise of sending his holy spirit that perfect Comforter to his seruants with his aboundant and manifold consolation according to the manifold and exquisite molestations and torments of their persecutors they could neuer haue indured those sharpe and cruell though more speedy torments executed by thâ— heathen Much lesse the late more lingering cruelties of the false-beleeuing and hereticall brood of Antichrist by their long tedious and most vncomfortable imprisoning and dungeoning of the true seruants of God And therewithall by their famishing of them by their often railing examinations and siftings by their base and craftie false glozings and flatteries to seduce them by their bitter scoffings not onely at themselues which they could
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point Explicatiō and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
in the scriptures of the old testament the name of this citie Nazareth is not mentioned by this name no nor yet at all by any word comming neare vnto it among those cities which are rehearsed Iosh 19.10 c. to be in the lot of the tribe of Zabulon wher this citie is situated yet in the Hebr writings of the ancient Iewes as it is obserued by sundry of our learned writers this name of the city Nazareth also of the citizēs therof are writtē with the letter Tsadi as Notzera or Notzerath for the city Notzerim or Notzerijm for the citizēs not with zain as the word which noteth one seperat to God or a Nazarite according to the ceremonial prescript of Moses law is alwaies writtē in the old Test And it is the more likely also because it is certaine from this place of Matth many other places in the new Testament that our Sauiour hath this denomination from the citie and not from the rite of Nazaritisme Matth 21.11 Mark 1.24 Luke 4.34 Iohn ch 19. ver 19. Act. 10.38 Read this point most exactly discussed at large by M. F. Iunius in his 8. Paralell Hetherto of the education life of our Sauiour Christ for that time wherin he sucked the breasts of his Mother after the manner of other babes sucklings according to that saying of the woman Luke 11.27 Blessed are the pappes that gaue thee suck thenceforth vntil he was about foure yeres old And therwith all of the place appointed by God himself for his further education leading of his life in subiection to his naturall Parents I meane to Marie his naturall Mother and to Ioseph his Father in Lawe as we vse to speake vntill hee came to the age of thirtie yeares as was said before NOw it followeth that we proceed from the fourth yeere to consider of the education and life of our Sauiour till he came to be twelue yeeres olde Question What ground and warrant haue you for this Answere The holie historie hereof is continued by the Euangelist Luke chap 2. verse 40. Question Which are the Euangelists wordes rehearse them Answere And the child grewe saith hee and waxed strong in Spirit and was filled with wisdome and the grace of God was with him Explication and proofe Thus indeed is the holie historie to be continued frō that which was before rehearsed out of the Gospell written by S. Matth. For howsoeuer in the former verse that is in the 39. of the 2. ch of S. Luke it might seeme as if the returne of our Sauiour to Nazareth immediatlie after the Purification of the Virgin Marie his Mother were there intended by the Euangelist yet the light of the historie it selfe sheweth plainly that the carrying of our Sauiour into Aegypt his returne backe againe into the land of Iuda and Israel is to be interposed and borrowed from the Euangelist Matth as hath alreadie bene inserted Now therfore that we may proceed in the orderlie course of the holie Storie as it is continued by S. Luke we haue the report of the education and life of our Sauiour Christ for the space of about 8. yeere It is a verie briefe report in deed but verie full of right excellent and worthie matter aboue that which might be said at any time of anie other childe concerning the like time of their childe-hoode Yea so that euen that which may seeme to be most vulgar and common Beliefe in God the Son who was born of the Virgin Marie concerning the bodily and naturall grouth of our Sauiour which is concerning all children to be accounted a blessing yet concerning our Sauiour it ministreth a farre more blessed consideration in that it is most behoofull for vs and the whole Church of God to be perswaded both of the truth of his humane nature and of his being in our very naturall estate and condition in all things sinne onely and alwaies excepted And beside it doth by so much the more magnifie the blessing of God in this respect insomuch as no tossing to and fro nor by meanes of diet or any thing else could hinder the same But beside these obseruatiōs belonging to the body bodily estate of our Sauiour there are three other things of special note testified reported vnto vs. First more generally that he waxed strong in Spirit Secondly that he was filled with wisedome Thirdly that the grace of God was with him Here therfore let vs pause a little while to examine these memorable points And first of all it is meete that wee should thus conceiue in our mindes that the most excellent things which may be attributed to any childe of greatest towardnes yea or to any men of yeares for the praise of Gods grace in them are ascribed here to our Sauiour Christ while he was yet a childe in a most excellent degree and measure For euen to speake of men though other of the seruants of God adopted in Christ the onely naturall Sonne haue beene strengthened in the Spirit of weake being made strong Hebr. 11.34 filled with the holy Ghost and wisedome as it is said of Stephen and other Act. 6.3.5 and that God was with them as it is written that he was with Moses with Ioshua with Dauid c. And though Ieremie the Prophet and Iohn the Baptist were sanctified to their ministerie euen from the wombe yet none were euer so sanctified and strengthened in the Spirit so replenished with wisedome and all grace as our Sauiour was euen in his young and tender yeares yea euen from the wombe and in the wombe so farre as was meete to the perfitting of euery time of his age and as might best agree to the present estate and euery occasion falling out therein The reason of which perfection alwaies according to the encrease grouth of yeares yea of day after day and of euery moment one after another was the vnion of the diuine nature with the humane in one and the same Person after a most neare and vnsearchable manner And yet so as God would plainly let vs vnderstand euen by these increases of wisedome and grace that there was from the beginning of the vnion a distinction of the humane from the diuine which cannot admit any increase of wisedome or strength or any other either bodily or spirituall quality or grace The vse of all is this among other things to teach vs to conceiue most honourably of our Sauiour euen from his childhood and throughout the same yea euen from his infancie and birth aboue all that reckoning we may or can possibly make of any the most honourable Persons Princes children or Kings themselues the greatest in the whole world NOw let vs proceede to that which is set downe for the declaration of his most excellent profitting in spiritual wisedome and in all heauenly grace at the twelfth yeare of his age Question Where is that part of the holy storie set downe vnto vs Answer It
of the Angel containing a description of the singular office and ministerie wherevnto it was the will of God to sanctifie this Sonne of Zacharie and Elizabeth euen from the wombe And furthermore Saint Luke reporteth that the Angel foretold what rare and mightie effects should followe vpon the ministerie of this child and also how he directed Zachariâ— after what manner God would haue the child brought vp and nourished to wit after the manner of an holy Nazarite The Euangelist sheweth also that in this respect the Angel prescribeth Zacharie by the commandement of God to call this his Sonne by the name of Iohn to signifie thereby the great grace and mercie of God not onely toward Zacharie and Elizabeth but also to all Israel in giuing him such a childe These things indeed doth the holy Euangelist notably lay forth in the former part of the chapter beginning at the 5. verse and so forth to the 18. ExplicatioÌ„ proofe Neither is it to be neglected that moreouer and beside all the excellent things already mentioned he declareth further that in so much as Zacharie did not giue credite to the gracious message of the Angel but after a sort reasoned against the possibilitie of it in that incredulously he demanded a signe for the proofe and confirmation of it vnto him he was therefore iustly stricken with dumbnes vntill the time that the child was borne as we read from the 18. verse to the 26. Hetherto of the report which the Euangelist maketh concerning the conception of Iohn in the former part of that chapter Question Now what are those other things which he recordeth in the latter part of the same chapter euen from the 57 verse to the end thereof concerning the birth of Iohn whereby it may yet further appeare that hee was appointed of God to be a singular Person for the execution of a most rare office and Ministerie Answere They are these that followe First the singular and vnwonted ioy of many at his birth according to the word of the Angel to Zacharie Likewise the ioy of Zacharie himselfe not onely at his birth because a child of so gracious a promise was giuen him but also because at the circumcision of the same child his speech was restored vnto him and as it seemeth his hearing likewise in so much as it is said that in the time of his dumbnes they made signes to knowe his minde concerning the name of the child Thirdly the Euangelist Luke recordeth the excellent prophecie and thankesgiuing of Zacharias whereby immediately after the restoring of his speech hee praiseth God and foretelleth the neare approaching of our Sauiour Christ then shortly to followe and the speciall office of his newe borne childe in that hee was assured by the holy Ghost against his former doubting that according to the word of the Angel hee should be the Prophet of the most high to goe before the face of the Lord to prepare his waies And to giue the knowledge of saluation vnto his people by the remission of their sinnes and so forth as it followeth to the last verse of the chapter Fourthly the Euangelist reporteth the extraordinarie education of the childe by his parents and his religious obedience to them according to the commandement of God both for diete and apparel auoiding all delicacie and nicenes in them both according also as the Euangelist Matt testifieth chap 3. verse 4. And the Euangelist Marke chapter 1 6. And our Sauiour Christ Matthewe chapter 11. verse 8. Finally Saint Luke reporteth the extraordinarie grouth of the childe in all spirituall graces meete for the furnishing of him to the execution of his great office against the time thereof as we read in the last verse of the first chapter All these things doe euidently declare that the sending of Iohn the Baptist before our Sauiour Christ was a very great and memorable worke of God ExplicatioÌ„ proofe It must needes be acknowledged to be so indeed vnlesse we will shut our eyes against the light of the cleare spring of the day The same also may be yet further manifest by the speciall calling whereby it pleased God to call him forth so soone as the appointed time was come Let vs therefore come to that Question Where is this speciall callinge foorth of Iohn recorded vnto vs In the first two verses of the third chapter of the Euangelist Lâ—ke It is so indeede And it is very carefully set down as a matter of worthy moment For the time and season thereof is expressed by a manifold description of the date and as it were the period or full point of it Namely in the 15. yeere of Tiberiâ—s the Emperour of Rome and then when Pontius Pilate was vnder him gouernour of Iudea c. Rehearse the words of the text Question How doe you read them Answere 1. Now saith the Euangelist in the fifteenth yeere of the reigne of Tiberius Caesar Pontius Pilate being Gouernour of Iudea and Herod being Tetrarch of Galile and his brother Philip Tetrarch of Iturea and of the countrie of Traconitis and Lysanias the Tetrarch of Abilene 2. When Annas and Caiaphas were the high Priests the word of God came vnto Iohn the Sonne of Zacharias in the wildernes ExplicatioÌ„ proofe The word of God that is the commandement of God came vnto Iohn to wit to his hearing and knowledge commanding and authorizing him from heauen to Preach and Baptize in the name of Iesus Christ shortly to come after him For that this was the word of God which came to Iohn it is euident by that faithfull obedience which hee yeelded to this word in such an execution of his office as not onely Saint Luke but also all other of the Euangelists haue diligently recorded the same for the instruction of vs and the whole Church of Christ in this behalfe whereunto also our Sauiour himselfe giueth witnes Mat 11.7 c. chap 21.25 and Iohn 5.33.34.35 THus much obserued concerning the calling let vs proceed to the execution of his office whereunto he was thus called forth In the which because Iohn according to the most wise direction of the Spirit of God proceeded by certaine degrees let vs accordingly follow him in his footesteps as we shall find him to haue gone before vs. First therefore we finde that he began his ministerie by conuincing the people of their owne most sinfull and damnable estate in themselues that so hee might bring them to earnest and speedie repentance and cause them to see the necessitie of Gods mercie to their saluation the which was now shortly in and by our Sauiour to be more openly and plainly reuealed then yet it had beene And herein did Iohn insist vntill the time that our Sauiour was manifested at his Baptisme Secondly he giueth a more direct and often repeated witnes of him euen to the very time that Herod beheaded him And this did Iohn partly when our Sauiour was Baptised but much more after his Baptisme
hee had taught or of the office which he executed neither that he feared any danger whatsoeuer might growe vnto him thereby He was not as a reede shaken with the winde timorous and mutable but a most valiant faithfull and constant seruant of God And such ought euery one of vs to be in the profession of the name and truth of our Sauiour Christ if euer wee should be called into question for it To this ende and purpose all the testimonies which Iohn gaue vnto our Sauiour Christ and his truth are of exceeding good vse for the confirmation of our faith And euen for the same cause let vs hold on our course to gather the rest Of the which the next that do follow are those wherein Iohn the Baptist did point out our Sauiour Christ with the finger And of these also there are two recorded Question Which was the first of them Answere It was that which followeth in the Euangelist Iohn from the 29. verse of his first chapter to the 35. of the same Question Rehearse the text Which are the Euangelists wordes Aâ—â—were 29. The next day saith the Euangelist Iohn seeth Iesus comming vnto him and hee saith Behold the Lambe of God which taketh away the sinne of the world 30. This is he of whom I saide After me commeth a man which is preferred before me for he was before me 31. And I knewe him not but because he should be declared to Israel therefore am I come Baptizing with water 32. So as the Euangelist addeth Iohn did beare record saying I saw the spirit come down from heauen like a doue and it abode vpon him 33. And I knew him not but he that sent me to Baptize with water he said vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee who Baptizeth with the holy Ghost 34. And I saw and bare record that this is the Sonne of God Eâ—â—â—â—â—ation and proofe In this testimonie Iohn the Baptist doth not onely giue witnesse to the most high excellencie of the Person of our Sauiour as he did before but also to the most sweet and comfortable fruites and effectes of his most holy office that is remission of sinnes and sanctification of life through the blood of Christ This is the first testimonie giuen by Iohn of our Sauiour when he was at the same time present and in the viewe of the people The second followeth which was of like sort but not so publike as the other And it followeth in the next verses after the former text to wit in the 35. and 36. verses of the first chapter of Iohn Question Which are the wordes Answer 35. The next day saith the Euangelist Iohn stood againe and two of his Disciples 36. And he beheld Iesus walking by and he said Behold the lambe of God ExplicatioÌ„ and proofe This then as we see is the second testimonie which Iohn gaue to our Sauiour in his presence The vse of which so particular and personall testimonies as we may cal them giue vs thus much to vnderstand that the very true Christ must be truly and particularly knowne and discerned from all other of euery one that shall be saued by him The which blessed effect God gaue to the present speech of Iohn to his two Disciples For as it followeth in the next verse c. The two Disciples to wit Andrewe Simon Peters brother and another not named by the Euangelist vpon that testimonie of Iohn Baptist followe our Sauiour and become his faithfull Disciples NOw after these testimonies giuen by Iohn in the presence of our Sauiour there followe other giuen in his absence according to the vsuall course of his most holy and zealous ministerie wherein he was most constant and painfull A particular example whereof the Euangelist Iohn setteth downe in the 3. chapter from the 23. verse to the end of the chapter The which testimonie as the Euangelist doth furthermore obserue was giuen by Iohn Baptist at Enon besides Salim where he baptized because there was much water And he gaue it also for the further instruction and admonition of his Disciples who were not yet perswaded by his former and often repeated testimonies So hard a thing is it to setle in the heart true faith in the true Christ Let vs therefore for our further helpe hearken to this testimonie of Iohn also Question What are his wordes specially from the 28. verse Rehearse the text Answere 28. Ye your selues saith Iohn Baptist to his owne Disciples are my witnesses that I said I am not the Christ but that I am sent before him 29. He that hath the bride is the bridegroome but the friend of the bridegroome who standeth heareth him reioiceth greatly because of the bridegroomes voice This my ioy therefore is fulfilled 30. He must increase but I must decrease He that is come from on high is aboue all c. Explication and proofe Iohn wee see is alwaies like himselfe a most excellent paterne and president to be imitated and followed of all faithfull Preachers of the Gospell in their Preaching to wit that their care ought to be altogether to make Christ knowne to the people that they may truly beleeue in him and aboue all to reioyce in him and not to rest in any vaine admiration of the great learning or zeale or any other gift or gifts of their preachers And hence also may all hearers receiue an excellent instruction howe to heare and whom they ought to heare and receiue namely those that Preach Christ and not themselues Considering that this is the scope and aiming point of all both hearing and preaching yea and of reading conferring and meditating and whatsoeuer beside I cannot speake now of this testimonie as it deserueth for that were to make many Sermons of it againe as we haue done heretofore It may suffice now that wee doe briefly call to minde and thinke more fully of the rest by our selues as God shall giue vs remembrance and a fit opportunitie to the same Onely let vs not forget that this was the last recorded testimonie which Iohn gaue of our Sauiour in the time of his libertie and that also not long before he was cast into prison as we have an inckling giuen vs in the 24. verse of this 3. chap of the Euangelist Iohn which now we speake of The last recorded testimonie is now onely behind to wit that which this excellent Minister of God gaue of our Sauiour Christ while he was vniustly imprisoned by Herod that tyrannous and fox-like Tetrarch as our Sauiour himselfe did afterward terme him Question Where is this last testimonie recorded Answere It is recorded in the 11. chapter of Saint Mathew verses 2.3 And in the 7. chap. of Saint Luke verses 19. and 20. ExplicatioÌ„ and proofe In these places both the Euangelists alledged doe indeede record that Iohn being in prisoÌ„ sent two of his Disciples to our Saâ—â—â— to know whether he
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâ—ate in the coÌ„mon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâ—en against him Finally his burâ—all and the continuance of his bodie as it were vnder the power and dominâ—on of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ— iudgment of his aduersaries dishonourable and reprochâ—ull vnto him ExplicatioÌ„ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ— humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ— they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâ—ich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalâ—y into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ„ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâ—eranda hiâ— est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâ—um quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâ—th the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the â—lect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâ—fiâ—uration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌ„d and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâ—so from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâ—ainst the vniust and hypocriticall murmuring of Iudas according to
hee doth by his owne absolute power and princely authority graunt and assure him to be a partaker of the happines and ioyes thereof as wee shal see more fully when wee come to the words of the promise the which our Sauiour made vnto him euen while yet he was hanging vpon the Crosse For in this part of our text we haue to consider these two things First the conuersion of the thiefe and then the fruit or benefit thereof either of them proceeding of the most free and bounteous grace of God through our Lord Iesus Christ In the first place therefore to the end wee may see more fully into the most gratious and admirable work of God in the conuersion of the thiefe wee are to consider certaine circumstances first and then the manifold and excellent graces whereby his conuersion was manifested The circumstances which doe argue the wonderfull mercy of God were these First because the party conuerted was one that had beene accustomed to sin yea grown to a great height in it and therfore was it more hard for him to turne his heart vnfainedly to God as we may perceiue by that of the Prophet Ieremiah chap 13.23 Can the blacke More saith the Prophet change his skin or the shee-Leopard her spots then may ye also do good that are accustomed to doe euill We are by nature prone to sin but custome is another nature which maketh vs as wee may say two-fold more the children The ground and history of his crucifying or rather the seruants and slâ—ues of sinne then we were before Secondly the thiefe was conuerted euen at an instant aboue all that could be expected so that herein was fulfilled in one excellent example and that after a rare maner that saying of our Sauiour Christ Iohn 2.8 The wind bloweth where it listeth thou hearest the souÌ„d therof but canst not tel whence it coÌ„meth nor whether it goeth so is euery man that is borne of the spirit It is a work aboue all that reason can see into We can perceiue when our hearts are once conuerted that God hath wrought a new worke in vs because we are otherwise minded now then before wee delight in the word in prayer in the company of the children of God c. Which we had no delight in before but they were of no reckoning with vs nay they were tedious irksom vnto vs. But the conuersion it selfe is a work aboue the comprehension of reason And specially such a suddaine and effectuall conuersion or regeneration as this of the thiefe was And the rather also because as we are to obserue in the third place hee was coÌ„uerted without ordinary meanes For our Sauiour spake nothing vnto him to informe him in the waies of God by outward sound of voice to the hearing of the eare which is the ordinary meanes of conuersion For faith coÌ„meth by heâ—ring Neither did any of the Rulers either Priest or Scribe or Pharisie there present the office of a Preacher to instruct exhort him to repentance No no they were so addicted to mock reproach our Sauiour that they cared not what became of the soules of either of the poore sinners no more then they had before of Iudas when they saw his soule in distresse for his most wicked treason coÌ„mitted against his Lord Master Math. 27.4 What is that to vs say they see thou to it So heerâ— none of them all make it any part of their care Such carelesse vnconscionable Pastors and Guides were they Nay rather as the other thiefe was made worse by their example in mocking our Sauiour so had this poore soule also if the Lord had not mightily succoured him against all contrarie meanes and occasions of perdition Thus then the circumstances of this work do seruâ— notably to magnifie the greatnes of it But the maniâ—old excellent graces themselues wherby it was manifested are a more full illustration of it Of these let vs now consider The excellent graces wherwith the thiefe coÌ„uerted was immediatly indued and furnished were many but they may be considered all of theÌ„ from these 4. branches of the text First from that which sheweth what his reproofe was to his fellow in rebuking his railing Secondly froÌ„ that which containeth his coÌ„fession both of his own sins the sins of his fellow together with his acknowledgement of their iust desert touching the punishment which was inflicted vpon them by the sentence of the Magistrate Thirdly froÌ„ that which sheweth how he iustified our Sauiour Christ Fourthly from that which setteth forth his prayer which he made to our Sauiour The words of the reproofe whereby he rebuked the railing of his fellow were these Fearest thou not God seeing thou art in the same condemnation that is in the condemnation which Pilate pronounced against either of vs as well as against him or seeing thou art en tô au tô crimatâ— that is in the condemnation it selfe or present condemnation as M Caluine interpreteth it Iâ— the which reproofe first of all it appeareth euidently that this repenting thiefe was effectually touched with the true feare of God and that also from the conscience of his sin by occasion of that heauie punishment which he now saw felt by the iust hand of God to be cast vpon him for the same For if he had not been truly taught by the Spirit of God to make the right vse of his own affliction he could not in such manner as he doth reproue his fellow in whoÌ„ he saw these graces wanting And further froÌ„ this his gratious earnest reproof it is likewise euident that hee was inflamed with a holy zeale to the glory of God grieuing to heare our Sauiour Christ so blasphemed railed vpon and also with loue and compassion toward his companion whom he saw to offend so grieuously this way aboue all his other sins and therfore if it might haue been desired to haue moued him to repentance euen as he himselfe through the rich and tender mercie of God in Iesus Christ was Wherefore from this part of the speech of this notable conuert beside the singular graces which God had wrought in his heart let vs diligently obserue these two excellent instructions First what is the cause that men doe run into all licentiousnes and disorder of life in whoring robbing c. to wit euen because the feare of God is not before their eyes For where that is it is a holy bridle to restraine and hold them in according to the holy Prouerb That by the feare of God we depart from euill But where it is wanting there is no care of shunning any sinne as we may perceiue by that which we reade Gen. ch 20.11 and Rom. ch 3.9 10 c. 18. Secondly we are to obserue what ought to be and is vnto the children of God the right vse of all afflictions whether they be such as God by his owne hand doth more immediately cast vpon vs or
vpon the Crosse on the Sabbath day for that Sabbath was an high day besought Pilate that their legs might be broken and that they might be taken downe 32 Then came the souldiers and brake the legs of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came blood and water 35 And he that saw it doth beare record and his record is true and he knoweth that he saith true that ye might beleeue it Exod. 12.46 Numb 9.12 36 For these things were done that the Scriptures should be fulfilled Not a bone of him shall be broken Zech. 12.10 37 And againe another Scripture saith They shall see him whom they haue thrust through Explicatiō Hetherto the report of the Euangelist Iohn is in this narration singular aboue the rest And thus we haue now before vs in this collection the whole history of the last space of time wherein our Sauiour continued vpon the Crosse and in the which the execution of Pilates sentence of condemnation giuen against him was perfited or rather the sentence of Gods diuine iudgement and condemnation vpon him for a time for vs and all his elect that we might for euer be acquited and saued from our sinnes and the eternall wrath of God by him In which part of the holy storie concerning this last space of time The groūd and history of his agonie vpon the crosse we haue many most memorable and worthy things to consider of Let vs briefly laye them together so as we may inquire of them in some commodious course and order for our better vnderstanding and remembrance of them Question How may that be Answere I haue heard you say that we may well consider of them all First vnder this diuision or distribution of the things either as they fell out before the death of our Sauiour nowe very neerely approching or together with his death and immediately after and so forth till he was to be taken from the Crosse It is not amisse if wee doe so Let this therefore be agreed vpon But yet so as wee doe in no case lightly passe ouer the death it selfe which is as weightie a point as any thing else So that we may for the auoiding of this so vnworthy an escape ad it as a third member though reckoning it in the second place after this manner considering first of the things as they fel out before his death now very neerly approching secondly of the death it selfe thirdly of those thinges which fell out immediately with or after his death and so forth till the time of his taking downe from the crosse Question First therefore which are those things which went before his death now very very neerely approching to wit shortly after the ninth houre Answere Beside the renewing of the light of the Sunne at the ninth houre We haue on the one side foure most graue speeches of our Sauiour to be weighed of vs the instruction and comfort whereof is greater then is the light of the Sunne when it shineth most comfortably vpon vs. And on the other side we haue recorded vnto vs the renewed mocking of some most profane and contemptuous wretches against our Sauiour in deriding the first of his speeches These things indeede are euidently recorded as we may easily see by laying the sundrie testimonies of the holy Euangelists together ANd first as touching the foure speeches of our Sauiour a little before his death which wee may account the last wordes of his last will and Testament and as the ratifying of all that euer he spake or did or suffered for vs they are after the silence of two or three houres of darkenesse vpon the land and of the continuance of extreame doloures vnto the soule of our Sauiour as the breaking forth of light out of darkenes much more comfortable to our soules then the naturall light of the Sunne is to our bodies as it will by the grace of GOD appeare in the opening of them Question Which are those foure speeches of our Sauiour that you speake of Answere The first was in these wordes Eli Eli lamasabachthani which as the Euangelists Matthewe and Marke say is by interpretation My God My God why hast thou forsaken me Mat 27.46 and Mar 15 34. The second speech was this I thirst Iohn 19.28 The third It is finished Iohn 19.30 The Fourth Father into thine handes I commend my Spirit Luke chapter 23.46 Explicatiō The first of these most holy and memorable speeches of our Sauiour was as of it selfe it is cleare and euident a most dolefull complaint and effect of his long continuance vnder the heauie sense of the wrath of God and namely in the last three houres of darkenes which were no doubt vnto him a representation of Hell the place of vtter darkenes answerable to the nature of his anguish and torment which was very hellish so farre forth as for the time might be indured of him as vncomfortable out of all question to him in his naturall sence as they are spiritually comfortable to vs in regard of the most sweete fruites and effects thereof to the soules and consciences of all true beleeuers whosoeuer haue learned most earnestly to discerne the extremitie of their eternall miserie without Iesus Christ by reason of their sinne But to the ende wee may rightly vnderstand the minde of our Sauiour wee must take heed first that we doe in no wise take them as if our Sauiour did vtter them either of impatience and in way of expostulating as if he were ouer hardly dealt withall at the hands of God or as one in dispaire or pretending a thing that was not in truth felt of him or as if his humanitie were simply forsaken of the deitie and so the vnion of both natures humane and diuine were dissolued from being one Person of the mediator or that the father were vtterly estranged from him and had reprobated reiected him c. We must I say take great heede that we doe in no wise conceiue any of these things For it is vnpossible that any of them should befall our Lord Iesus Christ the Lord our righteousnes who neuer knew any sin neither was guile at any time found in his mouth and who being the naturall Son of the Father and perpetually loued of him yea euen in that he is man remaineth an high Priest for euer after the order of Melchisedech one true eternall euerlasting God with the Father and the holy Ghost in the vnitie of one the same diuine nature as we haue seene at large heretofore For how possibly should the vnitie of the Godhead be at any instant for one moment diuided How could the inseperable vnion of the Person of Christ be dissolued How could he that was most sincere and void of all guile in
agonie vpon the crosse is the same with this of Matthew yet with these three or four additioÌ„s first that he calleth Iames the lesser for distinction sake secondly in stead of the mother of Zebedeus sonnes hee writeth Salome which as it seemes was the name of that last described mother in Matthew thirdly he maketh mention of the Citie Ierusalem whither many women came vp with our Sauiour at this last time of his going thither Moreouer he maketh a more distinct rehearsall of those that ministred to our Sauiour from the rest then Matthew doth The words of Marke are these There were also women saith he which beheld a farre off among whom was Marie Magdalene and Marie the mother of Iames the lesser and of Ioses and Salome who also when he was in Galile followed him and ministred vnto him and many other women which came vp with him to Ierusalem Now let vs consider of that which the Euangelists write of this third sort of beholders First more generally both of the men and women and then seuerally and apart of the women Generally it is said of them all that they stoode a farre off but not in that sense wherein Dauid complaineth that his friends and acquaintance stoode a loose from him Psal 38.11 For while there remained life in our Sauiour they kept no doubt as neare as they could well prease for declaration of their loue they being still also peraduenture in some hope that he might yet deliuer himselfe froÌ„ the crosse out of the power of his aduersaries haÌ„ds For they did not yet throughly vnderstand the mystery of our redemption concerning the manner of the working of it as may appeare by the talke of the two Disciples Luke 24.21 And as touching the neare approching of some yea of Marie Magdalene now men ioued it is expresly testified that she with the Virgin Marie the mother of Iesus and Marie of Cleopas and Iohn the Euangelist stood verie neare the Crosse so that our Sauiour spake to him and the Virgine Marie as we haue alreadie seene Iohn 19.25 26 27. But after that our Sauiour had giuen vp his Spirit into the hands of God and was perfectly dead many of them did withdraw themselues and yet so as departing out of the prease they could not but tuâ—ne themselues and make long delaies before they would altogether depart Neuerthelesse Iohn the Euangelist tarried neare by the Crosse still as the storie it selfe sheweth afterward Yea and some of the women staied to see him buried yea and after that came againe to imbalme his body as we shall see in the processe of the holy history But how commeth it to passe may some say that we heare nothing of their beating of their breasts or otherwise how they were affected I answer that there was not like cause why they should be like affected to the multitude see-they had not their hand in the persecution of our Sauiour neither gaue any allowance vnto it whereby their consciences should accuse them and therefore no meruaile though they beate not their breasts Neuertheles out of all question their hearts werefull of heauines like as a riuer vp to the brinke and therefore the rather withdrew themselues from the rest that they might the more freely vtter their sorrow and one to make their moue to the other And finally we are not to doubt but God taught them to make a more reuerend comfortable vse of all the wonderfull things which they heard and saw to the nourishing of that seed of good hope which was sowen in their hearts though as yet it lay buried and after a sort euen smothered in them till our Sauiour after his buâ—iall rose againe out of his graue Now concerning the women the proportion of the report yeeldeth the â—pâ—ciall praiâ—e of the dutâ—full and graâ—efull obseruance of our Sauiour Christ â—n this time of his speciall humiliation to the women Disciples For wheâ—eaâ— not one of the men are mentioned in any of the three euangelists and n ne â—â—t â—ohn by a circumlocution in the fourth there are three or foure womeâ— named beside the Virgin Marie The rest of the women also are more â—mâ—haâ—ically or significantly noted to be many rather then the men And further also of these many a good many are honoured with this worthie commendation that they did not onely with speciall care and trauell The ground and history of his Death euen from Galile to Ierusalem attend vpon our Sauiour for the benefite and comfort of his holy doctrine to themselues but were likewise carefull and diligent to minister vnto him of their outward riches to his outward benefite and comfort with a supply of the benefites and blessings of this life which were after a sort wanting to him if in this case and by any lawfulnes of comparison we may so speake of him who was the rightfull Lord and heire of all things Yet so it was that hee was willing for our sakes to become poore to be borne in a stable to be brought vp in a meane estate and vnder a Carpenter all the time of his priuate estate and to labour with his owne hands not to haue a house of his owne where to rest his head nor any ordinarie reuenewes or annuitie for his maintenance when hee laboured night and day in his publike calling to the end that by his pouerty and abasement in the whole course oâ— his life beside his mâ—st grieuous and reproachfull sufferings at his death he might make vs rich in spirituall gifts and graces and honourable in the sight of God and that hee might purchase vs the inheritance of an heauenly Kingdome with euerlasting life and glory in the most blessed presence of the Lord. And yet more particularly concerning the three women expresly named it is well worthy to be obserued to their praise but chiefely to the praise of God that as hee had shewed them speciall mercy by our Sauiour Christ to Marie Magdalene deliuerance from 7. diuels and to the other this fauour that hee tooke of their children to be his Apostles so they shew themselues in speciall manner louing and dutifull to Christ contrary to the practise of many who the more they receiue the lesse they yeeld And last of all touching the woman last mentioned her great profiting is heere testified in that albeit before she fanciâ—d the Kingdome of Christ in an earthly manner as Math. 20. verses 20.21 Yet now she forsaketh not Christ crucified but is one of the forwardest among all the rest Let this for the present suffice coÌ„cerning the third sort WE hast forward to the fourth sort to wit to the chiefe of the Iewes who continued worst affected of all the rest Question What doth the holy Story say of them Answer The Euangelist Iohn chap. 19. ver 31 continuing the Story writeth thus The Iewes then because it was the preparation that the bodies should not remaine vpon the Crosse on the Sabbath day for that Sabbath
so he would not now notwithstanding any wicked hast of these latter most ingratefull and rebellious Iewes to violate the commandement of God suffer any bone of this sacrifice to be broken to the end that all true beleeuers might the more clearely see that our Sauiour Christ is that lambe of God whereby wee shall haue our most speedy anâ— prosperous deliuerance out of the hands of all our enemies if we for our parts shall not slack the time to come vnto him that we may keepe the spirituall feast of his Passeouer with him not in old leauen neither in the leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth as the Apostle Paul in the place before alledged exhorteth But here another question commeth to be answered and that is this how the Apostle Paul is to be vnderstood where he teacheth vs that the body of our Sauiour Christ was broken for vs as we read 1. Cor. 11 24. seeing the holy historie of the Gospell according to the type and figure commanded in the lawe freeth him as we see from the breaking of any bone The answere is easie if we consider that there is a breaking of the flesh as well as of the bones And therefore insomuch as the fleshe of our Sauiour Christ was grieuously broken and torne both by whipping with rods and crowning with thornes and also with nailing and last of all with this thrusting of the speare into his side yea euen to his very heart as was said well may the Apostle Paul speake as he doth and yet therein say no more then our Sauiour Christ did when he said that his body is giuen for vs. For it was giuen to that death of the crosse wherein his flesh was thus wounded and broken that it might be a binding vp and a healing to vs. For as the Prophet Isaias prophesied long before Hee was wounded for our transgressions hee was broken for our iniquities Yea so as body and soule were broken as it were and rent a sunder for a time Hetherto concerning the not breaking of the bones of our Sâ—uiour what the chiefe reasons of it were and how it was foretold in the holy Scriptures that it should come so to passe It remaineth that wee doe likewise consider of the chiefe cause whence it came to passe that the side of our Sauiour was pierced This also as saith the Euangelist Iohn was done that another Scripture might be fulfilled in that it saith in another place They shall see him whom they haue thrust through This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah The whole verse is this the Heb word is traâ—slated compassion but supplication to wit for mercie forgiuenes is more agreable to this argument seeing the same word yeeldeth this signification also And I saith the Lord by his holy Prophet will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall looke towardes mee whom they haue pierced and they shall lament for it as one mourneth for his onely sonne yea they shall bitterly mourne for it as one mourneth bitterly for his first borne Or more neare to the wordes They shall doe it by taking it bitterly or grieuously amaricando c. We reade it also more vsually thus and they shall lament for him by a change of the person as though the Lord would therein by his spirit of prophesie point as it were with the finger from himselfe to our Sauiour Christ in whose piercing hee accounted himselfe pierced yea in special manner pierced as it were aboue al other their grieuances and vexations of his holy spirit But howsoeuer we read the relatiue for him by a changing of the person or for it in the neuter gender respecting the wickednes of the rebellious dealing it selfe the Euangelist Iohn writing by the same holy spirit of God by the which the Prophet Zechariah prophesied he putteth the matter out of all question that the Lord putting his people in minde of all their former rebellions and stubborne behauiour against him wherewith he accounted himselfe wounded and as it were pierced through the sides according to that which is saide of cursing and blaspheming that it is a kinde of piercing the Lord as the word nakabh giueth to vnderstand Leu. â—4 11 Yet he doth more particularly looke vnto this piercing of him with the speare in the side of his Sonne Yea and to the other piercing of his handes and feete also with nailes The which with all other their most cruell proceedings against him was as the filling vp of the full measure of their most traiterous rebellion against God himselfe their soueraigne Lord and King For though the Euangelist doth vpon the speciall occasion apply the Scripture of Zechariah to the piercing of our Sauiour in the side more particularly and principally yet this doth not exclude the other piercings but they may iustly bee comprehended also within this prophesie For the word dakar which Zechariah vseth may note as well the one as the other the piercing with sword or speare or dart or arrowe or naile or any thing that hath a point to pierce And so may the Greeke words nusso or nutto centeo or execenteo which the Euangelist vseth But how may it be saide that the Iewes did thus seeing it was a souldier of the Romans that thrust our Sauiour into the side and such likewise were they that nailed him to the crosse The Iewes are neuertheles iustly charged with it because they were the chief causers of all that violence which the Romans vsed against him like as Pilate is said to scorn our Sauiour seeing he appointed that the thing should be done though he did it not himselfe So that we may see it is nothing the lesse sinfull before God when we commit wickednes by any euill instruments which we set a work or giue them any incouragement therevnto though we doe it not with our own hands Nay rather our sin is so much the greater by how much we drawe more persons with vs into the fellowship and guiltineâ— of our sinne Neuertheles â—n these wordes of the Prophet Zechariah The grouÌ„d historie of his buriall which the Euangelist Iohn alledgeth wee haue not onely to consider an admonition and reproofe giuen to the wicked concerning their sinne whether we looke to the Actors in this particular or to any other peircers of God and our Sauiour Christ by their wicked deedes or blasphemous words together with a most fearefull subindication and threatning of the wrath of God against them for the same whosoeuer shall not repent them thereof in due season before the day of Gods wrath doth come but also as touching those that shall truly repent both Iewe and Gentile mourning for their sinnes here is contained a most gracious promise of mercie and forgiuenes so that all such may behold Christ thus
that part of our inquirie which concerneth the duties though vpon this so iust an occasion it is not amisse that we touch them here Wherefore that we may goe forward Question How did our Sauiour Christ furthermore declare his tender loue to his Disciples and therein also toward his whole Church Answer A further declaration hereof was the institution of his holy supper thereby to represent vnto his Disciples before hand and to apply to the hand of their faith the most pretious fruite and benefite of all his sufferings and chiefly of the crucifying of his bodie and of the shedding of his blood which were the sealing vp and ratifying of all the rest This indeede is euident from the words of the institution of the same the holy Supper of the Lord ExplicatioÌ„ proofe as was opened more fully in the Sermon vpon the text then now we can stand to repeate Onely let vs at this time call to mind which those most sweet fruites of the death of our Sauiour are to wit forgiuenes of sinnes and euerlasting life Maâ—h 26. ver 28.29 Then the which what fruite can be more sweete to all those that knowe how great miserie our sinnes haue presently brought vpon vs and for the time to come haue made vs more fully subiect vnto in euerlasting torment both of body and soule This ordinance therefore of our Sauiour is as was saide a notable declaration yea and a confirmation of his singular loue both to his speciall disciples and also to all the members of the whole Church And yet behold he hath yet more aboundantly expressed the same by manie most sweet and comfortable speeches after the same institution and celebration of his holy Supper partly while yet they staied in the chamber where it was celebrated and partly in the way as our Sauiour walked with his disciples from thence to the garden of Gethsemane where he was betrayed and apprehended And also by that most diuine prayer Iohn chap. 17. most properlie to be accounted the Lords owne Praier euen such a prayer as no creature but he could or might make But of these things we shall haue the occasion renewed to speake more when we shall come to the comforts In the meane while let vs proceed to see how our Sauiour declared the tendernes of his loue and care ouer his disciples in the Garden where he was euen within a short space after that is in the same night to be betraied and apprehended Question How may that be perceiued of vs Answere As our Sauiour tooke them with him vnto the Garden to the end they might to their owne benefit and the common good of the Church be eye-witnesses of those things which should be fall him so they being there hee doth for the same causes direct them in the best course that they were to take admonishing them to giue themselues to Prayer lest they should enter into tentation Luke 20.40 And further lest they should in their weaknes be discouraged by the beholding of the extremitie of his tentation and affliction our Sauiour withdraweth himselfe first from eight of his Disciples And after this also from the other three Peter Iames Iohn whom he had taken yet somewhat nearer vnto him then he had done the rest Moreouer though his trouble and sorrowes were exceeding all humane strength to indure them yet our Sauiour strengthened in the spirit doth not forget nor neglect at that instant to visite his beloued Disciples with a minde no doubt to comfort them as they should stand in neede And though be found cause againe and againe to alienate his affection from them by reason of their sluggishnes and sleepy neglect of the beginning of his most grieuous troubles yet he doth onely gently reproue this their grosse failing And though he could find no comfort from them yet doth he not cease to comfort and incourage them against the terrour of his apprehension as one insinuating the hope of a good issue through all his sufferings both on their and also on his whole Churches behalfe ExplicatioÌ„ proofe In all these things the present mind and most excellent wisedome of our Sauiour is plentifully testified to be filled with all loue and tender compassion ouer them The same is likewise euident by his most gratious and earnest praier for them all in the 17. chap. of Iohn ver 6.7.8.9 c. 19. And particularly for Peter as we read Luke 22.31.32 Where also hee doth most wisely and louingly admonish all the rest as well as Peter of this his trouble then shortly to ensue verses 35.36.37 And after all this when hee himselfe was apprehended in the garden hee appeased the rage of the aduersaries against Peter because of his violent resistance against the Officers and in tender regard both of him and the rest giueth thâ—m an euasion out of the handes of his apprehenders Iohn 18.8.9 Furthermore when our Sauiour was examined before the high Priest he had a mercifull regard of Peter after his vnfaithfull deniall and therefore turned backe and by casting a gratious eye vpon him effectually admonished him by his holie Spirit to consider how grieuously hee had sinned therein Luk. 22.61 Finally euen in his agonies vpon the Crosse our Sauiour declared that singular loue and tender care and compassion which he had both vpon his mother and also vpon his beloued disciple Iohn chap. 19.26.27 And thus it is plaine that as was saide in the beginning of this Treatise Our Sauiour loued them euen to the end whom he once loued And touching the failing of the disciples and that drowsines of theirs mentioned euen now it is no other thing but that which is common to all of vs that we would surely goe euen sleeping and snoring as it were to hell were it not that our Sauiour is faine to awake vs out of our dead sleepe euer and anone Now let vs come to see howe our Sauiour did likewise declare his most present minde and all holy perfection of wisedom and fortitude in his whole course of behauiour toward his persecutors Question Wherein may these vertues of his be seene Answer They shine as the starres of heauen yea euen as the Sunne in the firmament euen from his apprehension throughout the whole course of his examination condemnaâ—â—â—n and execution ExplicatioÌ„ proofe They doe so indeede The which though they haue beene spoken of in the interpretation of the holy Historie yet will wee heere briefely gather the proofes thereof and call them to minde againe for our further instruction and profite This present minde of our Sauiour with his other most holy vertues are euident First in that which the Euangelist Iohn recordeth chap. 18.4 c. alledged euen now where our Sauiour minding the deliuerance and safety of his Disciples as one remembring well what hee had saide in his holy Prayer to his Father Of them which thou gauest me I haue lost none hee doth to this purpose daunt his enemies at
it to the full he might the more clearely discerne how greatly hee was bound to glorifie God in that behalfe The which duty likewise all of vs ought to learne to performe better then we haue done both for our enioying of our bodily and naturall sight and also yea chiefly for the gift of that spirituall light of heauenly knowledge and vnderstanding which our Lord Iesus Christ hath bestowed vppon vs by his reuealing of himselfe in his most holie worde and Gospell vnto vs. But let vs come to the particulars concerning the appearance of our Sauiour to Mary Magdalen which was the first proofe whereby hee made it knowne that hee was risen againe from the dead as hath beene alreadie obserued In the first place therefore of this first appearance of our Sauiour hee did not as was answered forthwith make himselfe knowne vnto this Marie For so the text saith that though she hearing one to come behind her turned her selfe backe and looked vpon him yet she knewe not that it was Iesus Yea more then this the text sheweth further that albeit our Sauiour spake to this Mary vsing the same wordes which the holy Angel vttered saying Why weepest thou And againe Whom seekest thou The first words admonishing her to leaue weeping the other tending to put her in hope that shee should finde him whom she sought yet she did not for all this know our Sauiour But still her mind was carried in a longing after his dead body so strong is affection when it is once possessed with an errour Sir saith she if thou hast borne him hence tell me c. Whence we may iustly admonish our selues to take heed how we giue libertie to our affections without good reason or ground and direction from the word of God For if we doe so we shal easily fall into sorrow and in sorrow keepe no measure euen for that wee ought not to be any whit sorrie at all or contrariwise to be merrie and pleasant at that wherein there is no cause why wee should take the least pleasure or sport Yea without direction from the word of God wee shall vnder an opinion of religion and godly sorrowe fall through blinde deuotion into superstitious or needeles sorrowe we knowing in truth neither why nor wherefore as we vse to say But it may be demanded what the reasons were why Mary did not knowe our Sauiour Christ seeing we cannot thinke but his stature countenance and voice were answerable to that they were before we answer that the chiefe reason was that her eyes were withheld and restrained for a time by the diuine and retentiue power of our Sauiour himselfe that she could not knowe him like as it is saide afterward in expresse wordes concerning the two Disciples Luke 24.16 that their eyes were holden that they could not knowe him Secondly here it is manifest that our Sauiour appeared to Mary in another habit or kind of apparell then he had accustomed to weare so that he was induced to think that it was some Gardener that was to ouersee or dresse the garden who spake vnto her Thirdly it is to be considered that our Sauiour spake to her hitherto as it were a loofe in generall termes onely Woman why weepest thou c. These therefore may be the causes why Mary did not yet know our Sauiour though he was the man whom she sawe and heard to speake vnto her Now if any should further inquire in this place how our Sauiour rising naked out of the graue got that apparell wherein hee thus strangely appeared to Marie wee may well answere that it is a vaine question to be stood vpon considering the almightie power of him whose resurrection we now speak of who had all things both in heauen and in earth at his cōmandement could by his word create what pleased him in a moment and againe turne what hee would into nothing so soone as it should seeme good vnto him Finally if it be asked why our Sauiour would not at the first instant make himselfe knowne to Mary we may well conceiue that he tooke this course to the end he might affect her the more with the greatnes of the blessing which he vouchsafed her when afterward he should make himselfe known And that then it might worke the more deepe and assured impression in her heart But leauing these things we come now to the third point to wit how our Sauiour made himselfe known and that was as the text of the holy Scripture sheweth by his calling of her more familiarly by her proper name Mary And the same no doubt in such gracious and kind manner as he had vsed to doe before his death he therby shewing himself also to be that good shepheard who knoweth his owne sheepe and calleth them by name Iohn chap 10.3 Herevpon Mary though as it seemeth shee was minded to goe some other whither to see whether she her selfe could peraduenture spie out where the body of our Sauiour should be laide she turned backe againe And by this voice the spirit of our Sauiour no doubt inwardly inlightening and chearing her heauie heart she is incouraged to answer Rabboni that is to say as the Euangelist interpreteth Maister Whereby it is euident that now she was brought to the knowledge yea to the accknowledgement of him that before had spoken to her to be Christ both her and our Rabbie Maister and Teacher And hence also may wee well conceiue that it is no maruel though the ministerie of the word of our Sauiour Christ no more then the outward sound of his own voice to Mary can work no true knowledge and faith in him to saluation vnlesse it please him by his holy spirit most louingly and particularly to apply it to euery one of vs as it were by the calling of vs seuerally by our own proper names Verily no generall discourses with our selues in our owne mindes or with others in wandering conferences will doe it The word must be applied and imbraced in the secret and as it were closet of euery mans own heart and conscience And touching Mary that she vpon our Sauiour his particular naming of her not so much by his outward voice as internally by his holy spirit did know him to be hee the very same and no other it may appeare plainely by her behauiour toward him in that casting her selfe downe before him at his feete with a desire no doubt to kisse them with like affection to that whereof we read to haue beene as it is like in another like good and godly Mary Luke 7.38 and as we read to haue beene in those other women Mat 28.9 she giueth him that diuine reuerence and worship though with some weakenes which surely she would not haue yeelded to any other man Hence therefore it is that our Sauiour Christ as was answered in the fourth place taketh the occasion to instruct Mary and by her vs also how both she and we and all other ought to be affected toward
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
7 15. c. and Gal 1 8 9 10 And Colos â— 6 7 8 9 and verses 18 19. And 1 Tim 4 1 2 3. And 2. Peter chap 2 1. And the Apostâ—e Iohn 1. Ep 4 1 2.3 Yea further the Apostle Paul writing by the spirit of Christ will haue them tried by the simple and sinceare manner of preaching without the inticing speech of mans wisedome and without affectation of glory c. 2. Cor. 11 2 3 4 and verse 12 14 15. Read also 1 Ep chap. 2 1 â— 3.4 c. For such as affect such vaine-glorious and curious courses not contenting themselues with the simplicitie of the Gospell they are in the high way to the corrupting of doctrine and to waxe false Apostles in short time as the same holy Apostle giueth plainely to vnderstand Thus then the triall of the true ministers of our Sauiour Christ and of the lawfull successors of the holy Apostles euen so long as the world lasteth it is by the truth and sinceritie of their doctrine especially Yea so as if this bee found in them they are to be accounted good and faithful ministers of Christ though it may be that in coÌ„fused or disordered times there may easily be some defect in their outward ordination and calling Now touching the second point Qu. What maner of presence is that which our Sauiour hath promised to his faithfull ministers both Apostles and others such as haue beene described euen to the end of the world Answere It is the diuine presence of his holy spirit to giue such mightie effects vnto their ministerie as haue already bin declared euen to the saluation of all beleeuers to the condemnation of all infidells and rebells to the end of the world as our Sauiour himselfe hath already determined ExplicatioÌ„ proofe That it is the diuine presence of his holy spirit which our Sauiour promiseth to the faithfull ministers of his Gospell to the worlds end and no bodily presence it is most certaine from his owne wordes which he hath spoken before saying The poore yee shall alwaies haue with yee but ye shall not haue me alwaies To wit so as yee haue the poore that is visibly and bodily among yee Mat 26 11. And therefore they are altogether deceiued who by a wrong interpretation of these or the like words doe dote of a bodily presence of our Sauiour either in or without the Sacrament of his Supper c. Of the which more afterward Furthermore that is most true which is answered that our Sauiour is not idly present when he doth as it were walke in the middest of the candlesticks that is in the middest of his church as the spirit of our Sauiour himselfe speaketh Reuel 2.1 but he is present either with his gracious assistance to comfort and incourage his ministers so farre forth as they indeuour performe a faithfull seruice or else to reproue and chastice such as walke not faithfully before him as these Epistles shew which he directed to the seuen churches in Asia as we read in the 2 and 3. chap of that booke of the Reuelation This most gracious promise of our Sauiours presence and assistance ought to be a singular incouragement to all that be faithful in their ministerie before him to put them in good hope of good successe yea euen in the middest of all contrary feares and temptations and notwithstanding all contrary resistances by the diuel his instruments For if the Lord be with vs and on our side who can be against vs Rom 8.31 Ps 24.1.2 c. The Lord being with Ioseph al things prospered in his hand Gen 39.3 likewise the 2. of Sam 5.10 Dauid prospered and grew because the Lord God of Hosts was with him This was the incouragement which God gaue to Iaakob Gen 28.15 and which he gaue to Iosua as we read ch 1.5 As I was with Moses so will I be with thee I will not leaue thee nor forsake thee Be strong and of a good courage c. From whence also the holy Apostle giueâ—h encouragemeÌ„t generally to euery one that walketh in the waies of God euen because the Lord hath said I will not leaue thee nor forsake thee So that as the Apostle assureth vs we may boldly say The Lord is my helper neither wil I feare what man can doe vnto me Heb 13.5.6 This was the incouragement which the Angel gaue to Gedion The Lord is with thee saith he thou valiant man To whom when Gedion answered Ah my Lord if the Lord be with vs why then is all this come vpon vs and where be all his miracles which our fathers told vs of and saide Did not the Lord bring vs out of Egipt But now the Lord hath forsaken vs and deliuered vs into the hand of the Midianits c. The Lord said vnto him I will be with thee and thou shalt simite the Midianites as one man Iudges ch 6 12 16. And thus the Angell comforted and encouraged the Virgin Mary saying the Lord is with thee Luk 1.2.8 Thus Dauid comforted and encouraged himselfe Ps 16 8 The Lord is at my right hand therfore I shal not slide And Ps 23 1. The Lord is my shepheard I shal not want c. I will feare no euill for thou art with me thy rod and thy staffe they comfort me And Psal 118 6.7 The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore I shall see my desire vpon my enemies This comfort the Apostle Paul professeth that hee found in the time of his triall 2. Tim 4 16 17. At my first answering saith he no man assisted me but all forsooke me The proofe of his resurrection by his ninth appearance I pray God it may not be laid to their charge Notwithstanding the Lord assisted me and strengthened me c. And the Lord will deliuer me from euery euill worke and he will preserue me to his heauenly kingdome Read also Act 18.9.10 The Lord said to Paul by a vision by night Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee to hurt thee Thus euery good and faithfull seruant of God is to comfort and incourage himselfe from this most assured promise of our Sauiour Christ I am with you to the end of the world No Sermon no prayer no reproofe no instruction no exhortation no part of ministerie shall be in vaine but shall haue a mightie effect from the Lord in the end both to the saluation of the elect and also to the condemnation of all infidells and rebells whosoeuer resist the blessed Gospell of our glorious Lord Iesus Christ This therefore should most seriously admonish all that feare God both ministers of the word and others that insomuch as our Sauiour Christ though he be bodily absent yet is spiritually present in all assemblies of his people that we all
the testimonie of the truth of Christ such places though they be as Bethanies vnto vs for a time yet God will make them to be at the last places of passage vnto vs into heauen as this Bethania and the Mount of Oliues were to our Sauiour But leauing this let vs come to the third point that is to the persons vnto whom our Sauiour appeared this last time Question Who were they Anâ—weâ— They were the whole number of the eleuen his chosen Apostles Explication This is euident both in the end of the Gospell and also in the beginning of the Acts written by S. Luke and 1 Cor. 15 7. And it was to speciall purpose no doubt seeing our Sauiour at this time intended to make the same persons the speciall witnesses of his ascension whom he had already chosen to be the principall witnesses of his resurrection And also because he had yet some things to speake vnto them before he would leaue them To these speeches therefore let vs now come Quest Which were they Ans They were first a commandement Secondly a promise Thirdly a reproofe with a renewing of the former commaundement and promise Fourthly a blessing Explication These so many speeches of our Sauiour and his leading of them from one place to another as first to Bethania which was about 15. furlongs distant from Ierusalem as we read Iohn chap 11.18 and then vp to the mount of Oliues if so we may vnderstand that the ascension of our Sauiour was from the top of the mountaine this mountaine being but 7. furlongs from Ierusalem as the Sirian text is all sheweth that our Sauiour continued with his Apostles a good space of time But let vs come to the particular speeches And first concerning the commandement Question What was that Answer It was the same which our Sauiour had giuen them before namely that after his ascension they should keepe together at Ierusalem vntill he should powre on them the extraordinary gifts of the holy Ghost ExplicatioÌ„ This commandement being as you answere no other but that which our Sauiour had giuen his Apostles afore according as wee haue seene in the fift appearance it is here repeated againe because of the waightie and great importance of the commandement it selfe And also to helpe against the forgetfulnesse of the Apostles insomuch as they as well as we and all other were naturally easily forgetfull of the greatest and most waightie matters of the kingdome of God Thus much briefly touching the commandement now because wee haue considered of it more fully before We come to the promise Question What was that Answer The same likewise which our Sauiour had made vnto them before as hee himselfe putteth them in remembrance to wit that he would surely furnish them with all excellent gifts of the holy Ghost meete for the performance of their Apostleship Explication As the repetition of the commandement was to helpe against the forgetfulnesse of the Apostles so this repetition of the promise was to confirme and strengthen their faith in the assured expectation of the fulfilling of it in the time and season thereof And for their further comfort he telleth them that it should bee shortly accomplished euen within a fewe dayes that is as the euent declared within tenne dayes after this his promise renewed vnto them For the ascension of our Sauiour Christ following vppon the same day immediately after that our Sauiour had ended all his speeches to his Apostles which was vpon holy Thursday as wee call it the extraordinary gifts of the holy Ghost were bestowed vpon the Apostles the Lords day seuen nights after Yea and for their further incouragement to yeelde their obedience in waiting for the performance of this promise our Sauiour doth set forth the excellencie of the blessing which he minded to bestowe vpon them by an vnequall comparison of the outward Baptisme of Iohn with water and those inward gifts of the spirit which they should receiue the which he calleth metaphorically a baptizing with the holy ghost Not that our Sauiour minded to debase the baptisme or ministery of Iohn the Baptist the which surely was accompanied with great grace and so acknowledged and commended by our Sauiour himselfe for it was accompanied with faith and repentance in those whom he Baptised neither yet doth he vse this comparison as though his Apostles had receiued no measure of any gifts of the holy Ghost already for the contrarie hath beene heretofore declared but onely by way of amplification to illustrate the incomparable excellencie of those gifts which should be giuen to them according to the most gracious gratious promise of the Father for the conuersion of all the Nations of the world And this shall for the present suffice concerning the promise of our Sauiour The reproofe of the same our Sauiour is in the third place to be considered of vs. But before wee come to it it is necessarie that wee doe obserue the occasion of it Question What was that Answer The occasion of our Sauiours reproofe was that ouerbolde and vnseasonable and ignorant question which the Apostles not yet fulite inlightened demaunded of him in that they asked him saying Lord wilt thou at this time restore the Kingdome to Israel ExplicatioÌ„ That this question of the Apostles was the occasion that our Sauiour reprooued them the text is plaine And that it was both an ouerbould and vnseasonable and also an ignorant question the reproofe of our Sauiour is a sufficient proofe in euery respect But that wee be not ouerbolde and iniurious in censuring the Apostles aboue that is meet besides that you mentioned in your answere that the Apostles were not so perfitlie inlightened at this time as they were afterward let vs consider further that though through ignorance they did not yet rightly conceiue of the spirituall nature of the kingdom of our Sauiour Christ and how it was not of this world in such manner as hee had expreslie taught and euery way carried himselfe in such sort as they might as we would thinke easilie haue perceiued it Yet we may not imagine them to be so grosse as to thinke that our Sauiour should in this world set vp anie earthlie Kingdome wherein they should liue deliciouslie or exercize anie vniust or cruell tyrannie c. But wee are rather to conceiue that they thought that it should haue bene a Kingdome more wisely and iustlie ordered and gouerned and abounding with greater peace and riches and glorie then euer did the kingdome of Israel in king Salomons daies yea so farre exceeding king Salomons kingdome as the kingdome of Salomon did anie the basest kingdome in all the worlde And besides we are to conceiue thus much that insomuch as our Sauiour was now risen from the dead and that therein they began to apprehend more firmelyâ— the assurance of his godlie and diuine power and autoritie according to the doctrine which hee himselfe had lately deliuered vnto them it
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
c. ch 11. v. 1.5 ch 36.25 26 27. And Ier 31 33. conferred with Heb 10 15 16 17. And Isai 59 21. Ioel. 2 28. Hagg 2 6. And this Spirit so often spoken of is the holy Ghost The Spirit of the holy God is also after a sort acknowledged euen of the very heathen as Dan 4 5 6. As for that which we read Act 19.2 where the late conuerted Disciples at Ephesus say they had not heard whether there be an holy Ghost either they doe not meane to speake so concerning the third person of the holy Trinitie but coÌ„cerning the extraordinarie gifts of the holy Ghost which had bin giuen in other places by the laying on of the hands of the Apostles or if any thinke they did meane so the same must withall confesse that from their former ignorance this Article is for euer hereafter more certainly confirmed to the church of God by that better instruction which they receiued from the holy Apostle But you haue not yet shewed that the essential attributes or proprieties of the Godâ—eâ—d are attributed to the holy Ghost as well as to the Father the Son This must not in anywise be omitted of vs because the due coÌ„sideration hereof is of great weight to establish confirme our hearts to beleeue in him Question What proofes of holy Scripture haue ye therefore to warrant the truth of this part of your former answer Answer The proofes are so many as I am not able to make rehearsal of them without some helpe by your direction nor then neither but so as there will need some further supply by your addition ExplicatioÌ„ You may iustly say so indeed I will therefore helpe you what I can prouided that you will stirre vp your selfe to call to mind some one proofe or other for euery one of these diuine attributes as well as you may Question And first what proofe haue you that the holy Ghost is eternall I meane so eternal as no crature is eternal that is not onely without ending but also without beginning Answer In this sense the holy Ghost is called the eternall Spirit Heb 9.14 ExplicatioÌ„ proofe It is true Neither is any other Spirit either Angell or soule of man so called though they be immortall and endles by the decree of God And further touching the eternitie of the holy Ghost we may proue it by the same reason that the Euangelist Iohn proueth the eternitie of the Son For insomuch as the holy Ghost was in the beginning that is before any creature was as wel as the Son therefore wee may conclude that the one is eternall as well as the other Neither is it possible that the Father and the Sonne without this their eternall Spirit should euer haue giuen any being to any creature seeing the immediate producing of the creature and also the supporting of it from the first instant of the beginning of it is from and by the holy Ghost as we may perceiue by that which we read Gen chap 1. verse 2. Question Let vs now proceed What proofe haue you that the holy Ghost is of infinite and incomprehensible maiestie or greatnes Answer Whither shall I goe from thy Spirit or whither shall I flee from thy presence saith the holy Psalmist Ps 139.7 Explication proofe This sheweth that the presence of the holy Ghost is as large that is euery where and filling all places as the God-head of the father and the Sonne This infinite and incomprehensible Maiestie of the holy Ghost may bee partly discerned of vs by that which is often testified that from the beginning of the world to the end thereof he hath beene and will be present with the children of God in speciall manner dwelling as it were in the hearts of thousands at one instant and so from time to time sanctifying guiding and coÌ„forting them all And for a most euident instance therof let vs consider it by the aboundaÌ„ce of the gifts of the holy Ghost poured forth vpon the church in these last times of the world since the ascension of our Sauiour Christ Iohn 7.38.39 Act 2.17 1. Cor 12. yea and in that it is expresly saide that our Sauiour himselfe in that he was man was indued with the gifts of the Spirit not in measure Thus may wee argue the infinite Maiestie and incomprehensible greatnes of the holy Ghost though not in any bodily dimentions which is contrarie to the nature of any Spirit and most of all of the holy Ghost but in a manner vnsearchable to vs according to his inuisible nature and most diuine and secret vertue Iohn 3.8 We will hast forward Question What proofe haue you that the holy Ghost is almightie Answer The workes of creation and gouernment made and continued by him together with the Father and the Sonne as hath beene declared before doe sufficiently prooue it to bee so Explication proofe It is very true And besides hee is expresly called the power of the most high Luke 1 35. Read also chap 24 29. and Act 1.8 where the gifts of the holy Ghost are called the power of God from on high And accordingly ch 6 10. the Euangelist testifieth that although many gaine said Stephen though he was no Apostle yet they were not able to resist the wisedome and the Spirit by the which hee spake Generally all the graces bestowed vpon the Church and euery member thereof they proceede from the power of the holy Ghost Our regeneration is called our Baptizing with the holy Ghost Iohn 1.33 and Act 11.16 And 2. Cor 3.18 We are changed into the image of the Lord from glory to glory by his Spirit as we heard before And Act 9.31 The Churches were multiplied by the coÌ„fort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
be their enemie and he fought against them We haue a fearfull example in those that tempted the holy Ghost by their hypocriticall dealing Act 5 3 c. And most fearfull is the estate of all such as doe at any time commit that sinne which is most properly called the sinne against the holy Ghost For as our Sauiour affirmeth this sinne shall neuer be forgiuen Thus the holy Ghost is perfectly righteous yea in all perfection of all diuine attributes equall to the Father and the Sonne and therefore very true God together with them Together I say that we may be admonished to vnderstand this doctrine rightly Not as though the holy Ghost were God seperated from the Father and the Sonne or a God of himselfe absolutly and euery way distinguished from them but onely in the vnitie of essence a distinct Person in the same God-head with the Father and the Sonne and so in an essentiall relation of person one very God with theÌ„ And accordingly I say so one to the end we might be admonished not to beleeue in the holy Ghost as a seperated or distinct God but onely as in a distinct person in the vnitie of one and the same God And finally that wee might in like manner be herewithall aduertised that we are not to worship the holy Ghost in any imagined seperation of his person from one and the same Deitie of the Father and the Sonne no more then we are to confound his person with theirs To the which End Gregorie Nazianzene worthy is that golden rule or saying of that godly and orthodoxe Father to be in continuall remembrance which is recorded in the more generall doctrine of the whole blessed and glorious Trinitie I cannot thinke vpon one saith hee but by and by I am compassed about with the bright-shining of the three and I cannot seuerally discerne the three but I am speedily caried backe to one Wherevpon also worthily aduiseth Maister Caluin saying Let it not once come into our mindes to imagine such a trinitie of Persons as may deteine our thought in any seuerall distraction and doth not forthwith bring vs backe againe to that same Vnitie The name of Father Sonne and holy Ghost doe giue vs to vnderstand that there is a true distinction lest any man should thinke them to be bare names of addition whereby God according to his workes should bee diuersely entitled but they doe onely note a distinction and not a diuision Thus much out of Maister Caluin Iustit lib. 1. cap 13. Sect. 17. BVt now after this more large and generall discourse I would gladly that you would make some briefe rehearsall of the principall workes of the holy Ghost in the church of God such as are for the particular benefit of euery true member of it Question Which be they Answer First the holy Ghost teacheth inlighteneth the mind with the knowledge of the truth Secondly hee assureth and confirmeth him whom he hath thus taught the truth to beleeue the same Thirdly he humbleth and conuerteth the will and affection of the heart to loue and delight in it Finally he helpeth comforteth guideth and confirmeth the whole man both body and soule and Spirit to continue and increase in the obedience of the same truth of God against all the temptations wherewith the fleshe the Diuel and the world would hinder and if it were possible vtterly frustrate any part of the same his most holy and blessed worke ExplicatioÌ„ proofe For the first part of this answere call to minde Nehem chap 9.20 mentioned a litle before Read also Iohn chap 16. verse 13. The holy Ghost as our Sauiour teacheth vs is the spirit of trutn and leadeth into all truth And Iohn 1. Epistle chap 2. verses 20.27 The holy Ghost is called by the Apostle the anointing which we haue from our Sauiour that holy one of God This anointing which ye haue receiued of him saith he dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you all things Forthe second part of the answer read Rom 8.16 The Spirit of God beareth witnes with our spirit that we are the childreÌ„ of God And 2. Cor 4.13 The spirit giueth faith Likewise 1. Epistle 12 9. Faith is giuen by the Spirit And Gal 4.6 God hath sent forth the Spirit of his Sonne into four harts which crieth Abba Father For the third part read Psal 143.10 where the holy Prophet praieth thus Teach me to doe thy will for thou art my God let thy good Spirit leade me into the land of righteousnes Or rather as Trem translateth per terram planam as if the Prophet had saide Grant me to walke as on an euen ground or in an euen course as wee would say sine offensa tui aut cuiusquam without the offeÌ„ce of thee ô God or of any man Read also Ezek 36 25 26.27 And Ier 31.3 conferred with Heb 8 10. and chap 10. verses 15.16 as was vpon another occasion alledged not long before For the proofes of the latter part we shall haue a more fit occasion to speake of them when wee come to the Comforts and therefore wee will forbeare to produce them now In the meane season we may not vnprofitably looke backe to that which is set downe in the doctrine of Repentance 1. Booke pages 70. 71. Here also to make all more full and plaine we will referre these most gracious operations of the holy Ghost to these seuen heads following First that he inlighteneth the minde Secondly that he reneweth the will Thirdly that he comforteth the feeble minded Fourthly that he augmenteth and increaseth grace Fiftly that he raiseth vp such as fall Sixtly that he maketh them more strong against temptation Seuenthly that he gouerneth the whole course of the life of Gods children The which also as I haue receiued them well expressed in latine verse by a good Christian brother one well affected at the hearing of this doctrine preached so will I set them downe for the godly delight of the learned Reader and then will I briefly english the same for the benefite of the rest 1. Docet SPiritus erudiens tenebras dispergit opacas Mentis vt aspiciat lumina sacra Dei Ioh 16.13 Neh 9.20 Spiritus arte sua diuinas perdocet artes Dogmata quae ratio null a docere queat 2. Regenerat Spiritus ingenitos praui constringit awores Iohn â— 5. Mutat affectus quos facit esse nouos Spiritus ad luctum peccati peruehit altum Hinc dolor hinc moeror displiâ—â—isse Deo Spiritus ex luctu cordis solatia gignit 3. Consolatur Mentibus infundit gaudia quippe Deus Iohn 14 1â— Spiritus alta mouens remouet suspiria cordis Testis amoris inest signat adesse Deum 4. Auget Spiritus assiduis dotes accessibus anget Crescat vt in multum quod fuit ante parum 2. Cor. 3 1â— Spiritus exauget
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons
Lord of Hostes And as God is verie often called the holy one of Israel And Exod. 28.36 Holines is ascribed to the Lord. As touching our selues it is onely perfect to vs by imputation in that our Sauiour Christ is made of God our sanctification 1. Cor. 1.30 and Colos 1.22 According also to that which our Sauiour himselfe saith Iohn 17. For their sakes doe I sanctifie my selfe All our inherent or infused sanctification through the inhabitation or dwelling of the Spirit of God and our Sauiour in vs it is at the best but inchoate onely and in part here in this life and therefore it hath neede of daily strengthening and encrease by all holy meanes of the word and praier c. according to that which we read 1. Cor. 7.1 and chap. 5.8.9 and 2. Epistle 2.13.14 and Reuel 22.11 He that is holy let him be holy yea more holy as the words may well be vnderstoode Yet so as wee must not dreame of anie full perfection to be in vs or in the Church of God till it be perfected in the heauens that is till that be fulfilled whereof the Apostle Paul speaketh Ephes 5.25.26.27 saying that our Sauiour Christ will make his Church glorious and without spot or wrinkle And Saint Iohn Reuel 14.4 5. These are they which are not defiled with women for they are virgins These followe the Lambe whethersoeuer he goeth these are bought from men being first fruites vnto God and to the Lambe And in their mouthes was found no guile for they are without spot before the throne of God Thus much for this time concerning the holines of the Church and why it is called so As for the word Church it selfe howsoeuer it is drawne to signifie the places or houses of Gods worship yet if we looke to the Hebrew word Kaal vsed for the same which signifieth a congregation or gathering together of people according to that we read Psal 22. verse 22. and verse 25. likewise Psa 26.12 and Psal 68.26 And againe if wee consider the vse of this other Hebrew word gnedha vsed to the same purpose comming of tagnad which signifieth to come together at appointed times and seasons as we read Exod. 12.3 and verses 6.19 and 47. of that chapter and in infinite places of the olde Testament And if herewithall we looke to the Greeke word ecclesia cōming of eccaléo which signifieth to call forth or to prouoke incite to assemble together as it is vsed 1. Cor. 1. verse 2 and euery where in the new Testament we may easily perceiue that our English word Church vsed in stead of them noteth properly that company of people which God calleth together by the outward sound of his Gospell and inward grace of his Spirit to the holy profession of his name and practise of his diuine worship to his glory and their owne saluation And thus hauing called to mind the whole doctrine for the interpretation of the Article of our beliefe concerning the holy Church of God somwhat largely as it was preached vnto you I desire now that you should in as few words as you can make it plaine what you haue learned to beleeue according to the true meaning of this Article Question What haue you learned concerning this point Answer This Article of my faith teacheth mee to beleeue that there is but one holy catholike or vniuersall Church that is to say one holy societie or fellowship of people elected and called of God through his free grace in Iesus Christ who also are through the same his free grace iustified and sanctified in the name of Christ by the holy Spirit of God and no otherwise to the end they may in due time be meete partakers of most blessed life and glory in his euerlasting and heauenly kingdome Of the which catholike Church it teacheth me as well as any other in particular that I ought to beleeue firmely in my heart and chearefully and boldly to professe and acknowledge with my mouth and also dutifully to expresse by the actions of my life that I am a true and liuely member of it Explicatiō and proofe It is true it teacheth so much in deede For that which is said of the Corinthians for their part 1. Ep. 1. verse 2. that they were a Church of God sanctified in Christ Iesus Saints by calling and such as called vpon the name of our Lord Iesus Christ it agreeth to euery other congregation yea to the whole Church of God vpon the face of the whole earth According as in the same place he ioineth them with the rest of that time liuing in these words Vnto the Church that is at Corinth c With all that call on the name of the Lord Iesus in euery place both their Lord and ours But this they could not doe vnlesse they had beene first Saints by calling c as well as the Corinthians as wil easily appeare by comparing together that which the same Apostle writeth in the 6. cha of the same Epistle verse 11. and chap. 12.3 No man can say that Iesus is the Lord but by the holy Ghost And furthermore for election and calling and iustification and glorification lincked as it were in one golden chaine read Rom. 8.29.30 Those which God knew before he also predestinated c. Moreouer them whom hee did predestinate them also he called and whom hee called them also he iustified and whom he iustified them he also glorified The particular apprehension of which calling iustification and glorie is by the hand of faith as it followeth chap. 10. verses 9.10.11.12.13 For if thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine heart that God raised him vp from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the Iew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him And touching the meanes of our externall calling to this holy societie of the Church to call vpon the name of the Lord as an effect of the election of God it is the preaching of the Gospell as it followeth in the same place verse 14. But how shall they call vpon him in whom they haue not beleeued and howe shall they beleeue in him of whom they haue not heard and howe shall they heare without a Preacher For euen in this very respect the Church hath the name Ecclesia from the Greeke language giuen vnto it because it is a companie inuited and called by the preaching of the Gospell to beleeue in the name of the Lord and to call vpon his name c by an allusion to the ciuill calling together of the Burgesses and free men of a Citie by the voice or sommons of the Cryer So that vpon the premisses with the present obseruations laid together wee may easilie reduce all
regard of the stabilitie of the whole church and euery true member thereof according to that of the same Apostle 2. Tim 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And thus as it is written Heb 6.18.19 The stablenes of the counsell of God afordeth vs strong consolation vpon the which the ancre of our soules that is the hope which is set before vs may bee sure and steadfast in heauen against all the stormes and tempests which we shall meete withall while we sayle as it were in the discomfortable and dangerous Sea of this wicked troublesome world Read also Mat 16.18 The gates of hell shall not ouercome the Church There be likewise many comfortable testimonies in the holy Prophets As Psal 46.5 c. God is in the midest of it therfore shall it not be moued And Ps 125 1. They that trust in the Lord shall be as mount Sion c. Isai 54.17 All the weapons that are made against thee shal not prosper c Ioel 2 32. In mount Sion and in Ierusalem shal be deliuerance And chap 3 20. Likewise Obad verse 17. And Micah 7.20 God will performe his truth to Iaakob and mercie to Abraham c. But to the end we may haue our part in this so singular a comfort How may we be assured Question that wee are in the number of the elect of God and consequently true members of the holy catholike Church of God Hereby may we knowe that we are the elect of God Answer if so be we haue receiued his Spirit of adoption and sanctification ExplicatioÌ„ proofe We may doe so indeede For so saith the Apostle Iohn 1 Ep ch 4 13. Hereby we knowe that we dwell in God and God in vs because hee hath giuen vs of his Spirit The which Spirit also as wee haue seene before is as the earnest or seale of our election to salution And therefore it beareth the name of the Spirit of adoption c. Question But that we faile not nor be deceiued in this our comfort how may we know that God hath giuen vs of his Spirit and that wee are sealed thereby vnto redemption and saluation Answer We may know it certainly by the inward effects which the holy Spirit of God worketh in vs and by the outward effects of holines which the same Spirit inableth vs to performe and causeth our Spirits to take delight and pleasure therein from a pure heart with a good conscience and through faith vnfeined ExplicatioÌ„ proofe You answer truly and well For so doth the Apostle Iohn mentioned euen now teach vs 1 Ep ch 2 v. 3. Hereby we are sure that we knowe him if we keepe his commandements And ch 3 23.24 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement For he that keepeth his commandements dwelleth in him and he in him hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs. Now this Spirit leadeth vs into the obedience of Gods commandements whereby also it is discerned to be in vs. Prouided alwaies that our obedience be as was answered out of a pure heart and of a good conscience and of faith vnfained According to that of the Apostle Paul 1 Tim 1 5. Moreouer the fruits of the Spirit whereby his abiding in vs may be assured vnto vs are in many particulars reckoned vp by the Apostle Paule Gal 5 22 23 And Eph 5. v. 9 in many other places Wherein if we take delight with care to practise them in our liues we may assure our selues that God hath giuen vs his Spirit And namely The Duties if we shall be carefull to acquaint our selues with prayer and supplication to God for the increase of these his good gifts and graces For this is a speciall propertie of the Spirit of adoption and sanctification as the same Apostle teacheth vs Rom 8 15. Whereby and by the other fruites of sanctification before mentioned the Apostle doth in the same place verses 14 and 16.17 assure vs that we are such as belong to God and to whom the inheritance of the kingdome of God doth belong For saith he as many as are led by the Spirit of God they are the Sonnes of God For ye haue not receiued the spirit of bondage to feare againe but yee haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If wee be children we are also heires euen heires annexed with Christ if so be that we suffer with him that â—ee may also be glorified with him And marke this well that among many other things the holy Apostle sheweth vs that our willing suffering with Christ that is while wee walke in the holy waies of God is a sure token that wee are in the number of the elect children of God For as he saith further verse 29. of the same chapter Those whom God knewe before he also predestinated to be made like to the image of his Sonne to wit euen in the induring of afflictions c. And to the same purpose of comforting and incouraging of all such that they are the vndoubted children of God tendeth all that which followeth euen to the end of that most comfortable chapter Whervnto also the testimonie of the Apostle Peter serueth notably in the first chapter of his 2. Epistle verses 5 6 7 8.9 10 11. Therefore giue all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge And with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue c. For as the Apostle saith hereby we shall make our calling and election sure And he assureth vs in the name of the Lord that if we doe these things we shall neuer fall but that an enterance shall bee ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Read also Ps 15. where the Spirit of God by his holy Prophet maketh the same conclusion from a rehearsall of sundrie like vertues in the former part of the Psalme And thus we see that the comfort of faith coÌ„cerning the Article of the holy catholike Church of God is very great and manifold in respect both of the vniuersalitie and holines of it and chiefly in regard of the holy election of God Hetherto therefore of the vse of the doctrine of this Article for the comfort of faith WE are now to inquire likewise after the vse of it touching the fruites of obedience and that in the same order wherein we haue inquired of the Comforts Question First therefore what is the dutie belonging to the comfort of faith concerning the vniuersalitie of the Church Answer Insomuch as there is but one Church of God and that without it here
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
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 aâ—d 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 thē pure chaste faithfull vnto him Reade againe Prou. 4.23 Keepe thine heart with all diligence Or thus more neare to the originall or canonicall text With or aboue all watchfulnesse watch ouer thine heart c. Reade also Numbers chap. 15. verses 37 38 39 40 41. And Psalme 73.23 24 25 c. Yet I was alwaies iwth thee thou hast holden mee by my right hand Thou wilt guide mee by thy counsell and afterward receiue mee to glory Whom haue I in heauen but the and I haue desired none in the earth with thee My flesh faileth and mine heart also but God is the strength of mine heart and my portion for euer For lo they that withdraw themselues from thee shall perish thou destroyest all them that goe a whooring from thee As for me it is good for me to draw neare to God therefore I haue put my trust in the Lord God that I may declare all thy workes Our soule is the principall and most excellent part of vs vpon the welfare whereof resteth the welfare of our bodies also so that the whole person of a man beareth his denomination from the soule according to the phrase of the holy Scriptures as Psal 3.2 and Psal 7.2 and 22. verses 20 21 and 57.4 and in many other places according also to that which is said of Ionathan that hee loued Dauid as his owne soule 1. Sam. 18.3 And therefore by all reason wee ought to be chiefly carefull and charie ouer our soules as we may learne from many of the holy Psalmes where aboue all things the soule is most often and most earnestly mentioned in praier as the chief iewel darling of euery man Where also it is euery way most tenderly cherished and incouraged by these and such like speeches Let my soule liue O deliuer my soule Why art thou cast downe O my soule My soule trust thou in the Lord. My soule panteth after God My soule thirsteth for God c. Thus ought euery one of vs beloued in the Lord be most tender and charie ouer our soules But alas if wee examine our selues by these paterns and examples it will be found that for the most part it is with vs as if our soules were of very little estimation and price with vs. All our care is vsually for our bodies how wee may pamper adorne and euery way set out and aduance them But as for our poore soules they are left in the sordes suddes I might haue said they are left vnswept and vngarnished altogether forlorne and vnprouided for famished and starued vnlesse it be to afford the Diuell his welcome to make vs seuen fold more miserable answerable to that tricking which hee is delighted with according to the admonition of our Sauiour Matthew chapter 12. verses 44 45. And hereof among other things the little regard which wee haue of the word of God which is the onely true food the staffe and stay the store house and wardrope for the inriching and decking of our soules it is a speciall euidence to argue against vs that wee make little account of our soules Euery one I confesse will say that he hath a soule to saue c but how few doe take the right way or duly regard the meanes of their saluation It is euident therefore that the most part haue little or no true care at all to haue their soules saued Let such therefore learne from this admonition to better their duty herein or else let them know that they must of necessitie misse of that saluation which they would seeme to desire and looke for But as touching those that haue a true care of their soules they may and ought according to the fourth branch of the Answer comfortably to animate and incourage themselues against all crafts or violences of their aduersaries who or whatsoeuer they be According to that incouragement which our Sauiour giueth Matth. chap. 10. verse 28. Feare not them that can kill the bodie but are not able to kil the soule And Luke chap. 12. verse 4. I say vnto ye my friends be not afraid of them that can kill the body and after that are not able to doe any more But I will forewarne ye whom ye shall feare c. And againe Hee that will loose his life for my sake saith our Sauiour shall saue it How so By loosing the naturall life he shall attaine to a better life that is his soule shall liue more blessedly in heauen then it can doe here on earth Our Sauiour hath abolished death and brought life and immortality to light through the Gospel 2. Tim. 1.10 Read also 2. Cor. 5. verses 6 7 8 9. Therefore we are alwaies bould though we know that whiles we abide in the body we are absent from the Lord. For we walke by faith and not by fight Neuertheles we are bould and lone rather to remoue out of the bodie and to dwell with the Lord. Marke this well that the soule is at home with the Lorde so soone as it leaueth the body Wherefore also The Danger of not beleeuing this Article as the Apostle addeth further We couet that both abiding here and departing from hence that is both in life and in death we may be acceptable to him Fiftly all such may and ought according to the last branch of the answer comfortably commend their soules to God in all dangers after the example of Dauid Psal 31.5 And euen at the point of death it selfe after the example of our Sauiour Luke 23.46 And of Stephen Acts 7.59 as wee haue seene before Such are the duties of faith concerning the comfort of the blessed immortality of the soule Question NOw in the last place of our inquirie touching the same Seeing we ought to be euery way thus carefull ouer our soules as hath beene declared Is there not great danger in that secure neglect which is commonly among all sorts of people as if they needed not to be any thing at all or very little carefull about this blessed immortality which you speake of Answer Yes no
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
therewithall gaue vp and deliuered the spirit To wâ—om Into the handes of his Father vttering his minde in these very words and that with a loud voice as the Euangelâ—st Luke hath deliuered Now therefore that we see the ground and course of the holy storie concerning this great point of the death of our Sauiour we must remeÌ„ber that which was duâ—y purposed by occasion of the former words of our Sauiour wherein he testifiâ—d that all was finished euen to the death that is to say that now we do obserue in the death it selfe the full perfection of all the most holy sufferings and sacrifice of our Lord Iesus Christ in this offering vp of himself euen to the death of the crosse for our redemption and saluation Question But how may the full perfection of the whole sufferings of our Sauiour be perceiued of vs from his death the sacrificing of himselfe vnto God therein Answere To this purpose we are to obserue three things of speciall moment First that the death of our Sauiour was the very true and reall separation of the soule from the body Secondly that as hath beene obserued before the death of our Sauiour Christ was not constrained but most voluntarie and willing Thirdly that it was in it selfe a cursed death in that it was the death of the crosse Yet so that our Sauiour by bearing our curse vpon the crosse euen to the death hath taken it away and procured most perfect blessing vnto vs and brought life and immortalitie to light for vs. â— Tim 1.9.10 Explication and proofe It is true For first the separation of the soule from the body is manifest by the speeches wherby the Euangelists doe expresse his death And secondly we haue seene it sufficiently cleared before that the death of our Sâ—uâ—our was not enforced against his will but most willing and voluntarie And so it was necessarie For other wise it could haue beene no meet sacrifice to a appease the anger of God against our sins We may perceiue it from our owne death For what is the reason why the death of the righteous is acceptable and precious to God when as the death of the wicked is vile and abominable before him but because the one is yeelded in faith and obedience in hope of a better life c. the other is against the will without faith without repentance c. as if their heauen and happines were in this world much rather therefore yea infinitely much rather must the death of our Sauiour Christ in whose death and for the sake whereof our is accepted of God be most willing and holy with all perfection of faith and obedience And so it was according to that Heb 10.5.6.7.8.9.10 yet when we say our Sauiour died willingly we doe not meane that he was voide of all tentation to the contrarie But our meaning is this that albeit as we haue seene before he was vehemently tempted by experience of naturall infirmitie and feare to shunne it yet because he gaue not place to the tentation but by mightie strife against it ouercame it and wholly gaue ouer his owne will and naturall desire to the ende he might obey the will of his Father therefore we doe both meane and say the rather that he tooke his death most willingly Yea euen in so much the more perfect maÌ„ner by how much the tentation was the more vehement to the contrarie The perfection therefore of the obedience of our Sauiour Christ to our persite iustification in the sight of God is hereby confirmed vnto vs according to that alledged before out of the second cha of the Ep to the Philippians And as we may further perceiue by that which the same Apostle writeth Rom 5. v 6.7.8 c. For Christ when we were yet of no strength at his time died for the vngodly Doubtles one will scarse die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue toward vs seeing that while we were yet sinners Christ â—ied for vs Much more then being now iustified by his blood we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life And not onely so but wee also reioyce in God through our Lord Iesus by whoÌ„ we haue now receiued the attonement And verse 17. As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And ch 8.31 What shall we then say to these things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shal lay any thing to the charge of Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead Read also Ep 1.7 We haue redemption through the blood of Iesus Christ euen the forgiuenes of sinnes through the rich grace of God the Father And Colos 1. v. 19.20.21.22.23 Likewise we may perceiue it by that we read in the Ep to the Heb ch 2. v. 9. By Gods grace he tasted death for all men And verses 14.15 He hath destroied through death him that had the power of death that is the diuel And he hath deliuered all theÌ„ which for feare of death were all their life time subiect to bondage Read also ch 10.9.10 18. likewise 2 Tim. 1 9 10. He hath abolished death c. And in the former Ep of the Apostle Peter ch 1 18 19. we are not redeemed with corruptible things as siluer and gold c. But with the precious blood of Christ as of a lambe vndefiled and without spot And ch 2.24 Christ his owne selfe bare our sins in his body on the tree that we might be deliuered from sinne c. And 1. Iohn 1.7 The blood of Iesus Christ the Son of God saith the Apostle Iohn cleanseth vs from all sinne And chap 2.2 And ch 4 10. And againe Reuel ch 1.5 Iesus Christ hath washed vs from our sinnes in his blood And againe chap 5.9 He hath redeemed vs to God by his blood And Paul Act 20.28 God hath purchased his Church with his owne blood And Rom. 3 24 25. We are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of the sinnes that are passed through the patience of God In the which and like places let vs obserue that by the blood of Christ his sufferings euen to the death and his death it selfe is noted because life as the Scripture saith is in the blood Gen. chap. 9.4 and Leuiticus chap. 17.11.14 And because as we are afterward to consider that the blood yea the water and