nostrills mouth hands feet c they are so frequeÌ„t in the Scriptures that it is needles and would be ouerlong to rehearse in what respect the Lord doth thus speak of himselfe We may read them to very good purpose in the beginning of the first booke Of the substance of religion by Amandus Polanus who hath diligently gathered them together and learnedly interpreted them to our hand The eyes of the Lord note his wisedome and prouidence his mouth the declaration of his will his arme and right hand his invincible power and gouernment his feete and footesteppes the proceeding and execution of his iudgements c. Psal 68.24 and Psal 77.18 and 89 51. But in all such speaches we must beware that we conceiue in our mind nothing carnally of the diuine and Spirituall nature of God For as it is said in the book of Iob ch 10.4 that he hath no carnall eyes neither seeth as man seeth so is it to be acknowledged concerning the rest For in so much as our Sauiour Christ saith of Spirits that are creatures that they haue not flesh bones Lu 24 â—9 much lesse is the Creator of Spirits to be thought to haue so or to bee any substance of any shape and outward forme And thus if we seek to know God according to the instructions and testimonies of the holy Scriptures we shall by the grace of God know him as he is to be known a thousand fold more perfitly theÌ„ by all Philosophicall conceit discourse of reason accordingly we shal rightly beleeue in him Yet wheÌ„ we haue vsed all good holy diligence we must rest our selues in that knowâ—â—dge which is vnto sobrietie For as touching the nature of God as he is in hâ—mselfe we cannot knowe it but by his backe parts as hee himselfe speaketh As for his most perfect glorie which shineth aboue all visible brightnes as it were in his face we cannot possibly behold or looke vpon it It belongeth to euery Christian saue onely as hee hath reuealed himselfe in the face of our Lord Iesus Christ 2. Cor. 4.6 And yet this knowledge also is passing knowledge as touching the full perfection of it Ephes 3.19 And Galat 4.9 Wee cannot know God as wee are knowne of him Hitherto therefore of the meaning of the Article I beleeue in God NOwe let vs inquire of the third pointe to witte what promise wee the Gentiles haue that this onely true God who was in speciall manner the God of Israell wil be likewise our God Question What proofe haue you for this Answere In the first chapter of the Prophesie of Hosea verse 10 thus we read In the place saith the Lorde where it was said vnto them yee are not my people it shall be saide vnto them yee are the Sonnes of the liuing God And againe chapt 2. the last verse I will haue Mercie on her that was not pitied and I will say to them that were not my people Thou art my people and they shall say Thou art my Lorde This is indeede a generall promise concerning the calling of vs the Gentiles including euerie one of euerie Nation whosoeuer shall in the time and season of this calling haue grace truelie to beleeue in God Reade Rom 9.24.25.26 c. Question But what proofe haue you that the time of this generall calling is all readie come Answere In the 3. chapt to the Rom verse 29. the Apostle Paul affirmeth that euer since the Gospell hath bene Preached to all Nations by the Commandement of our Sauiour Christ God is to be acknowledged not onely the God of the Iewes but also of the Gentiles For saith hee it is one God that shall iustifie the Circumcision of faith and vncircumcision through faith ExplicatioÌ„ proofe By Circumcision of faith the Apostle vnderstandeth the beleeuing Iewes that were circumcised as by vncircumcision the Gentiles beleeuing though they were not circumcised His meaning is therefore that the same Faith in Christ doth iustifie them both in the sight of God And let vs marke to our comfort seeing the greatest cause and title that wee haue is pleaded howe earnest the Apostle is in auerring and affirming the calling of vs the Gentiles into the fellowship of the couenant of grace and saluation togither with the Iewes Is God saith he the God of the Iewes onelie and not of the Gentiles also Yes euen of the Gentiles also Read also 1. Corint ch 12. verse 13. and Ephes 2.11 c. And Act 11.1 c. and chap 15. 7. c. This verilie is worthie our speciall obseruation For in so much as it is certaine that wee the Gentiles were cut off from Gods conuenant it is necessarie that wee should haue ground and warrantise of our insition and ingrafting againe To this purpose the testimonies alledged are infinitely more worthe then their weight in Golde as a man may say Question BVt that we may proceed seeing the faith of Gods elect as it is called Tit 1.1 is common to all the people of God whether Iew or Gentile as hath bene shewed and there is but one Faith Ephes 4.5 Why doe wee in the profession of our faith single out our selues as it were euery one for his owne part saying I beleeue in God c And not We beleeue Answere First because it is of the verie nature of the true Iustifying Faith to make particular application of the Promises of Almightie God to euerie one whom God hath indued with it Secondlie because it is the duety of euery true beleeuer to make profession of his owne Faith rather then of any other mans in so much as no man knoweth the truthe and certaintie of the saith of any other so vndoubtedly as hee may doe of his owne Thirdly because no man can be saued but by his owne Faith Finallie to the ende that euery beleeuer might be admonished and prouoked each by the example of other to seeke to haue the ground of faith firmely setled in him selfe and euerie one to trie and examine himselfe concerning the truth of his owne faith lest hee should at vnawares deceiue himselfe in a vaine opinion and imagination of faith in steade of faith it selfe Explication and proofe These are verie good reasons in deede for the particular confession and profession of euerie Christian his owne Faith For the proofe wherof touching the first let vs consider that it is the vsuall manner of the publishing of the Gospell to applie it particularlie as Roman 10.9 If thou shalt confesse with thy mouth the Lord IESVS and shalt beleeue in thy heart that GOD hath raised him vp from the dead thou shalt be saued Gal â— 7 Act ch 16. 14. 15. and verse 31. Belieue and thou shalt be saued Likewise Chapt 8.37 Philip saith to the Eunuch Lord Treasurer to Candaces the Queene of the Aethiopians If thou beleeuest with all thine heart thou maiest be baptized And hee answered I beleeue that IESVS CHRIST is the Sonne of GOD.
high excellencie of his Person in that beeing the naturall Sonne of God hee cannot but be verie God of the same substance and God-head with the Father Beliefe in God the Sunnâ— who is the onely Sonne of God our Lord It sheweth also the excellencie of his humane nature by reason of the personall vnion therof with his Diuine nature not onely infinitely aboue any the most excellent men but also euen aboue all the holie Angells of heauen Finallie it doth most clearely shewe vs the reason why the obedience sufferings of our Sauiour are of most infinit merit before God for vs and the whole Church ExplicatioÌ„ and proofe It is verie true and euen of it selfe most cleare to such as haue in them any light of the Spirit of God to discerne of spirituall and heauenlie things spiritually For what excellencie may be compared to the excellencie of the Sonne of God Yea of him that is the naturall Sonne of God according to the excellent declaration in the first ch of the Epistle to the Hebrews euen from the beginning to the end And againe ch 2.5 c. And ch 3.6 ch 12.34 25. c. But this hath beene sufficientlie confirmed in the proofes of the Deitie of the Sonne of God collected and set downe before Question Nowe in the last place what is the meaning of this that Iesus Christ the onely Sonne of God is called our Lord Answere This noteth the absolute soueraignety of his diuine autoritie ouer all creatures in somuch as all were created â—y him but in speciall manner ouer his Church by the right of that redemption whereby hee hath recouered and purchased it to himselfe to the eternall saluation thereof ExplicatioÌ„ proofe I is true according to that 2. Pet 2.1 where the Apostle calleth him the Lord that hath bought vs. And that not with siluer and golde but with his most precious blood as the same Apostle hath taught before 1. epi 1. verses 18.19 Read also Cor 6.20 and ch â— 23 Acts â—0 28 Read also Iohn 3.35 and chapt 17.2 Matth 28 18. Rom. 14.9 And Mal 3.1 Now therfore from that which hath bene said for the interpretation of the particular titles wee may thâ— more easilie perceiue what our meaning must be in the whole when we professe that we doe beleeue in Iesus Christ the onelie Sonne of God our Lord What is the summe of all laide together Question The meaning of all is brieflie thus much that wee are to beleeue in the second Person of the most holie and glorious Trinitie Answere the onelie begotten naturall Sonne of God that hee beeing verie true God and eternall life coessentiall coequall with the Father touching his diuine nature hath taken our humane nature and in this respect inferiour to the â—ather was from all eternitie appointed of God to be in one and the same Person verie God and verie Man the perfect Mediator Redeemer and Sauiour of the whole Church Of the which euerie faithfull Christian is to beâ—eeue himselfe to be a member and that our Lord Iesus Christ the Sonne of God is particularlie his Redeemer and Sauiour as well as any other It is true Euerie true Christian must so beleeue as he may say in some measure of truth Explication and proofe with Iob I beleeue that my Redeemer liueth And with the Apostle Paul I am perswaded that neither death nor life c shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom 8.38.29 The reason why euerie Christian must in some measure beleeue this is for that euerie one must liue by his owne faith according to that Hab 2. Rom 1.17 The particulars of this answere haue beene alreadie prooued and therefore it is not necessarie that wee should set downe the proofes againe at this time Onelie let vs here summarilie call to minde and consider thus much in this place that beside the mysterie of the second Person of the holie Trinitie distinct from the Persons both of the Father also of the holie Ghost â—nd yet remaining neuertheles one in nature and substance with them wee haue this other great mysterie to know to beleeue concerning the same the Sonne of God our blessed Lord and Sauiour that ther is a Personall vnion of the humane nature to the Diuine according to that holy acclamation of the Apostle Paul Great is the mysterie of godlines God manifested in the flesh c. Beliefe in God the Son both God and man in one diuine person of a meâ—iâ—tor betwixt God and man Concerning the which mysterie we haue seene also The ground and warrant of it that it is religiously to be obserued that like as the distinction of the Persons in the holy Trinitie hindereth not the vnitie of the blessed Godhead though euery one doe entirely and constantly retaine their incommunicable properties so neither doeth the distinction of the two natures in our Sauiour Christ the Sonne of God in that he is both God and man hinder the vnitie of the Person of the Mediator albeit either nature remaine entier in it selfe and do hold their seuerall properties incommunicably agreeing to either nature without all commixtion or confusion or any other inconuenience For the diuine nature of our Sauiour abideth alwaies infinite incomprehensible almighty knowing all things euery where present c. But the humane nature how highly soeuer it be dignified and aduanced by the Personal vnion with the diuine yet it is still both finit in substance and also in euery qualitie or vertue yea euen since it hath beene glorified in heauen in that it is not neither can be euery where present neither almightie c. as the diuine nature is Neuertheles we are yet againe to keepe in minde that although either nature doe abide for euer thus distinct yet the Person is neuer but one and the same neither dis-ioyned in nature nor seperate in the least distance of place since the verie first moment that the Personall vnion was made in the wombe of the Virgin For wheresoeuer the humanity is hath beene or shall be there the diuine nature is hath beene and will be alwaies present though the humane nature neuer could nor can be present in all places at once as the Godhead is as our Sauiour himselfe giueth to vnderstand Matth. 26.11 conferred with chap. 28.20 And Reuel 2. verse 1. And furthermore let vs in no wise forget that without any contradiction to distinction of the natures and onely to note the most neare and inseperable coÌ„iunction of them in the vnion of one and the same Person diuers speeches are vsed in the holy Scriptures which though as they may seeme somewhat coÌ„fusedly yet in truth they do very elegantly attribute the same things to either nature by an vnproper or tropicall communicating of the proprieties Tropus Veteribus idiomatoon coinonia dictus as learned Diuines haue of ancient times heretofore and euen
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâ—ainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâ—ly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenâ—â—e while they liued in th s world or else they are such as their torments doe augment by reason of thâ—ir wicked dispâ—sition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ— selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and â—aith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ„ iâ— alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ„ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
the forgiuenes of their sinnes the which iustification alone and no other can endure strict examination before the iudgement seate of God agreeable to the confession of the holy Prophet Psal 130 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercy is with thee that thou maiest bee feared So that euen of necessitie we must all as well as he come into the house of the Lord in the multitude of his mercie and worship him in feare Psal 5 7. Praying to him as we read Ps 143 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Hereunto also doth the example of the holy Ap. Paul lead vs in that he maketh his protestation 1. Cor 4 v. 3 4 in these words As touching me saith Paul I passe very little to be iudged of you or of mās iudgement no I iudge not mine owne selfe For I knowe nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord c. And the example of righteous Iob in his confession chap. 9 v. 1 2 3. I know verily saith he that it is so for how should man compared vnto God be iustified If he should dispute with him he could not answere him one thing of a thousand And v. 19 20 21. If we speake of strength saith Iob behold he that is God is strong if wee speake of iudgement who shall bring me in to pleade If I would iustifie my selfe mine owne mouth should condemne me If I would be perfit he shal iudge me wicked Though I were perfit yet I know not my soule therefore doe I ahhorre my life And ch 25 4. in the same booke Bildad likewise speaking by the holy Ghost saith confidently How can a man be iustified with God or how can he be cleane that is borne of woman Wherefore as Iudah saith to Ioseph Gen. 44.16 How shall we iustifie our selues He professing thereby that they could not cleare thēselues Much rather may we yea ought we to say and confesse before the Lord that we cannot possibly iustifie our selues before his iudgement seate but must needes appeale to his throne of free mercy and grace For assuredly none shall be iustified by their owne righteousnes but such as shall perfectly fulfill the whole lawe of God according to that Ro. 2 13. The hearers of the law are not righteous before God but the dooers of the lawe shall be iustified But this can no man possibly performe For as touching the righteousnes of the best it is vnperfect and we must euery one of vs labour to better and increase it from day to day as Reuel 22 11. He that is iust let him be iustified still and he that is holy let him be sanctified still That is let euery such one not onely continue but also in continuance let him more and more encrease in righteousnes and holines and so declare the truth of that righteousnes holines which is in him For as our Sa Christ saith To him that hath shall be giuen he shal haue in a boundance c. But the righteousnes of God by the gift whereof he iustifieth his adopted children namely in that he imputeth the righteousnes of his owne naturall sonne our Lord Iesus Christ vnto them it is fully perfect at the very first instant and so continueth alwaies euen as the righteousnes of Christ himselfe is perfect once and for euer howsoeuer in the faithfull the dutie yea and the comfort of their iustification may appeare and be more fully manifested in processe and tract of time as Abraham beleeuing and by his faith being iustified in the sight of God long before shewed the truth and power of his faith in offering vp of his onely sonne Isaak at the commandement which God gaue him for the triall of his faith many a yeare after And thus by the grace of God may we perceiue what iustification by faith is according to the doctrine of the Apostle Paul to wit that we are accoūted righteous before the iudgement seate of God onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith and not otherwise Now when the same word to iustifie is referred to workes as the Apostle Iames vseth it the Apostle is in no wise to bee vnderstood as though a man might by his workes bee made perfectly righteous in the iust and strict iudgement of God For that cannot be insomuch as it was said euen now al our own works yea euen the best of them they are vnperfect And besides that as the Apostle Iames himselfe teacheth vs In many things we sin all And therefore it must needs be in his iudgement a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God according as it is expresly noted to be a sin in the Pharisies by our Sa Christ Luk. ch 16. v. 15. Ye are they which iustifie your selues before men c. And againe ch 18 19 c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men much more sinful is it in opiniō therof to lift vp a mās mind in the sight of god as Hab. ch 2 4. Behold he that lifteth vp himselfe his mind is not vpright in him but the iust shal liue by his faith They onely haue the fruit and reward of their works who doing them in conscience of most bounden duty in obedience to God doe most vnfeinedly renounce al opinion of merit according to the instruction of our Sa Christ acknowledge themselues when they haue done al that they can to be vnprofitable seruants Luk. 17.10 And ch 18. 9. c. it may in a good part be euident by the comparison which our Sa Christ maketh betwixt the Pharisie iustifying himselfe the poore Publican humbly confessing bewailing his sins of whom our Sa saith that he went to his house iustified rather then the other And it may be more fully confirmed by these reasons following First we are iustified in the sight of God in such manner onely as may most perfectly take away al reioycing from our selues As Ro. 3 27. All reioycing in works is excluded by faith And ch 4 1 2. Abrahā being iustified without works hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2 9. Not of works lest any man should boast himselfe This because it was not duly regarded of the vnbeleeuing Iewes who sought after their own righteousnes it turned to their destruction Ro. 9 30 31 32 33. ch 10 1 2 3. Wherefore as it is written 1. Cor. 1 31. He that reioyceth let him reioyce in the Lord. Who hath made Christ to be perfect wisedome righteousnes sanctification and redemption vnto vs. And herein is included a second reason which is that we are so iustified as
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
to carrie speedily to his Disciples that they ouercomming their feare doe also drawe neare to the sepulchre by that time our Sauiour had withdrawne himselfe from Mary Magdalene and so sawe the second vision of Angels and after that also the second appearance of our Sauiour This is most likely to haue beene as you say Question But what became of Mary Magdalene after that shee had receiued her message from our Sauiour at that his first appearance Answer I haue heard it very probably coniectured vpon a diligent pondering of the holy Storie that so soone as Mary Magdalene had receiued her message shee went forthwith to deliuer the same and that after this the other women comming to the Sepulchre and being likewise assured of our Sauiours resurrection both by the second testimonie of the Angels and also by the appearance of our Sauiour after the same doe second the former message of Mary Magdalene according to the commandement both of the Angel and also of our Sauiour himselfe Yet not with so great speed but that they were preuented by some of the companie who for feare fled from the sepulchre before the rest as wee may perceiue Luke 24. verses 22.23 as wee are hereafter further to obserue ExplicatioÌ„ It seemeth to stand with good reason that it should be so For thus the holy Euangelists may well be accorded and the course of the holy Storie orderly and distinctly considered in the naturall course of it by the mutuall testimony of al foure of them Neither doth it make any thing against this that Saint Luke chap 24.10 reckoneth Mary Magdalene with the rest of those who did the like message to the Apostles because as we saide before of the visions so here we are to vnderstand that he speaketh ioyntly of the messages though according to the report of the Euangelist Iohn it is most like that these messages as well as these visions are to be distinguished of vs. Question But seeing all these things are matters of faith how may it agree with the doctrine and subiect matter of it that it should be so propounded and set down as we must goe by likelihoods and sâ—â—posals that it was thus and thus and cannot say certainly that in respect of euery circumstance it was vndoubtedly and out of all question thus Answer Yeâ— as I haue heard you teach it may well stand with the assurance of faith and with all hoâ—y and commendable obedience thereof firmely to beleeue those thinges to haue beene verily dâ—ne whatsoeuer the holy Scriptures doe affirme although wee through weakenesse of iudgement or feeblenesse of memorie cannot for the present di cerne or remember the perfite manner or order of the performance of them but do rest in that which so farre as we can perceiue is nearest to the truth vntill it may please God to let vâ— by some meanes see more clearely into all the circumstances of the same ExplicatioÌ„ It is indeed well agreeable to the holy doctrine of faith and to that modestie also which well beseemeth euery scholler in the schoole of our Sauiour Christ And herein faith is as we may say so much the more faithfull and dutifull both before God and men when it beleeueth without all doubting the substance and truth of the matter it selfe notwithstanding any scruple that may arise either from a circumstance thereof or from a diuerse interpretation or vnderstanding which the text it selfe may seeme to admit For it is the pleasure of God no doubt to exercise the obedience of our faith this way and to stirre vs vp to vse the more diligence in our studie and search after his truth and to teach vs to hold our selues fast to that knowledge which we haue alreadie receiued as to a very precious inheritance c. It is onely the propertie of infidels and hypocrites so to stumble and to bee offended vpon such occasions as these may be The proofe of his resurrection by his second appearance that thereby they be confounded and fall away All true beleeuers stay themselues vpon this sure foundation that all things contained in the holy Scriptures are most certainly true in themselues and consonant ech thing with other yea euery circumstance with circumstance howsoeuer wee cannot for the present in this or that see what is most exactly to be resolued vpon So that worthily may euery Christian hold and the learned diuine maintaine and defend as a question worthy the commencement that Sancti Euangelistae eodem Spiritu sacro-sanctissimo Spiritu sc veritatis dictante omnia verissimè sumaque cum concordantia euangelicam historiam Domini nostri Iesu Christi conscripâ—èâ—e That is to say that the holy Euangelists guided by one most holy Spirit euen the Spirit of truth haue most truly and with perfect concordance and agreement penned the holy Story of the Gospel of our Lord Iesus Christ Now therefore these things thus obserued for the clearing of the course of the holy story so far as God vouchsafed vs his grace let vs come to the words of the text Wherin we haue to consider first the coÌ„ming of these women to the sepulchre and then the second vision speech of the Angels to them so soone as they were come and thirdly that second appearance and speech of our Sauiour whereby he made himselfe knowne to them also as well as he had done before to Mary Magdalene Question First therefore in what wordes doe the holy Euangelists declare these things vnto vs Answer Their comming to the sepulcher is with some specialtie recorded by the Euangelist Marke The vision and speech of the Angels is most fully reported by S. Luke The second appearance or manifesting of our Sauiour and his second speech are onâ—ly set down by the holy Euangelist Matthew So it is indeede But let vs heare their seuerall wordes and so shall wee more fully informe our selues concerning the whole Question And first which are the words of the Euangelist Marke Answer Chap 16.2 Therefore saith he early in the morning the first day of the weeke they came vnto the sepulcher when the Sunne was yet rising 3. And they saiae one to another who shall roule vs away the stone from the doore of the sepulcher 4. And when they looked they sawe that the stone was rowled away for it was a very great one Explication proofe These words indeed shewe vs the comming of these women to the sepulcher yet so as the first comming of Mary Magdalene is included in the same as it is euident from the first verse And as touching these wordes who shall rowlâ— vs away the stone from the doere of the sepulcher This consultation was also while Mary Magdalene was yet with them Concerning the which consultation two things may noâ— be a little marueled at First that they did not thinke to prouide for this before they would set forth out of doores Secondly that they doe not doâ—bt much rather how they should come
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌ„ts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌ„munion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâ—h our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ„ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌ„ming which H N. telleth his sâ—hollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâ—keth to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
Iustification against the litigious importunitie of the gainsayers and corrupters thereof To this purpose we are to vnderstand that there are diuers significations and vses of this word to Iustifie as we haue seene before concerning the word Faith and that either as it is referred to God or as it is applied to men First therfore as it is referred to God either it noteth a manifest or full declaration and proofe of his most perfect righteousnes by a speciall prerogatiue and power or preheminence which he hath aboue all creatures as when we say that God will surely iustifie that is perfectly approue himselfe most holy and righteous in all his waies namely in this matter of iustifying his people through faith in his sonne against all whosoeuer doe contradict or cauill against the same Rom. 3 verse 4 and verse 26. That thou mightest be iustified in thy words c. And as our Sauiour Christ is saide to haue beene iustified in the spirit 1. Tim. 3 16. Or else this word of iustifying being referred to God it signifieth mans dutifull acknowledging of the perfect iustice and truth of God as Luk. chap. 7. 29. The Publicans are saide to iustifie God in that they submitted themselues to bee Baptized of Iohn And verse 35 Our Sauiour Christ affirmeth that wisedome is iustified of all her children These are the significations of the word to Iustifie as it is referred to God in respect of himself his own most holy iust proceedings Now as it is applied to men it signifieth either morally as we may say to auouch a mans owne innocencie in any matter vniustly laide to his charge for then is a man saide to iustifie himselfe when he cleareth himselfe as vnguiltie of the crime obiected against him And likewise to iustifie an other man when he by a true testimonie cleareth him against a false accusation or at the least to excuse one in comparison of an other as Iudah saide of Tamar that shee was more righteous then himselfe Gen. 38 26. And as Saul saide to Dauid Thou art more righteous then I. 1. Sam. 24 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah That is to haue sinned lesse then Iudah to wit all circumstances duly considered Ier. 3 11. And on the contrary Ierusalem is said to haue iustified Samaria and Sodom that is to haue sinned more grieuously then those wicked Cities Ezek Chap. 16. Thus as was saide the word to iustifie is taken either some thing more morally Or else the same againe is vsed iudicially for to accept and pronounce a man according to witnesses secundum allegata probata as they say to be guiltles touching the crime or crimes particularly obiected against him According as it is the dutie of the Iudge to iustifie the innocent partie as we reade Deut. 25 1. When there shall be strife betweene men and they shall come vnto iudgement and sentence shall be giuen vpon them and the righteous shall be iustified and the wicked condemned Then if so be c And Prou. 17 15. He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. Likewise Isay 5.22 23. Woe vnto them that are mightie to drinke wine and to them that are strong to poure in strong drinke Which iustifie the wicked for a reward and take away the righteousnes of the righteous from him Moreouer to iustifie signifieth sometimes euen of clemencie and meere mercy to forgiue a trespasse done against one as freely as if it had not beene committed like as if a creditor should forgiue his debter as perfectly as if the debt had beene paide to the vttermost farthing Of the which vse wee will consider by and by for it is specially seruing to cleare the great point of holy doctrine which we haue in hand Finally the word to iustifie according to the latine diriuation of it signifieth to make righteous but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke seeing it is but a translation of them and not the originall it selfe And besides euen in the vse of the latine speech the latter part of the word doth not alwaies exactly followe the naturall diriuation to signifie the making of a thing so or so As for example this word to signifie euen now mentioned doth not note the making of a signe but to giue some knowledge of a thing So to amplifie is not alwaies to make a thing more large but to treat of the same thing more at large theÌ„ some other or the same party had done before Likewise to magnifie is not vsed to note the making of a thing great but to acknowledge celebrate it according to the greatnes excellencie of it As when we are said to magnifie the Lord our God And when God saith he will magnifie himselfe his meaning is that he wil make his greatnes known So to glorifie God is not to make God glorious as one without glory in himselfe but to acknowledge set forth his glory c. Likewise when in our owne language by an imitation of the same latine composition we say we will exemplifie a thing our meaning is not that we wil make an example but set forth and illustrate a thing by an example And wheÌ„ we say that a thing is verified wee doe not meane that it is made true but that it is declared and confirmed to be true And when the earth is said to fructifie the meaning is not that the earth maketh fruit which is the more immediate work of God but that it bringeth forth fruit There might more of like sort bee alledged but these may suffice to shewe that it is not necessary by force of the latine diriuatioÌ„ that to iustifie shuld signifie to make iust as though a man that is iustified must needs be made perfitly iust by a real inhereÌ„t iustice of his own but that without iniurie to that kind of composition of the word we may according to the vse of the holy Scriptures iustly vnderstand it to signifie the accounting and esteeming or the declaring pronouncing of a man either generally iust or else innocent concerning a particular crime obiected against him Hetherto of the diuers significations of the word to iustifie Now it followeth that we doe enquire in what sense we are to vnderstand the same word when we referre it to faith and also when we referre it to works and that according to the vse of the holy Scriptures the which in either case must altogether ouerrule as was saide First therefore when we are said to be iustified by faith wee will not altogether refuse to vnderstand it thus that we are made perfectly righteous by faith but on this cond t on that we rightly conceiue of the manner how that is to say not by faith as by a morall dutie and mâ—â—â—e action of him that beleeueth
works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
the most deadly wound which sinne hath made in our soules that from thence wee may bee most earnestlie prouoked to seeke after the curing and healing of it Wee must b Isai ch 1.11 c. c. 43.22.24 â—3 10. Ephes 4.30 be sorrowfull for our sinnes because wee haue grieued the Lord and his holie Spirit with them remembring also c Isai 53. Matth. 26 36. c. how deepely our most louing Sauiour was wounded for them and because otherwise wee cannot haue any comfortable perswasion and hope of the forgiuenes of them Wee must bee d Ps 10.15 Ezek. 6.61.63 Rom 6.21 ashamed and wounded for our sinnes because they haue brought deserued shame and confusion vpon vs. Yea because euen in their owne nature they are verie confused and shamefull Wee must confesse and bewraye them speciallie to God because otherwise in the guiltines of our consciences wee should remaine still e They that conceale the â—â—â—â—n and rebâ—â—â—on of other aâ—e accessary in humaâ—e â—â—â—â—e much mâ—re before God if we conceale aâ—d hide our owne wâ—ckedâ—es from h m. as accessarie to them Wee must accuse and f 1. Cor â—1 31.32 condemne our selues for them that the Lord may cleare and acquite vs. Wee must g 2. Cor. 12.7.8 â— pray to God against them because without his grace they are to strong for vs to encounter withall Wee must hate abhorre and by all meanes resist them because h 1. Pet. 2.11 H b 12.1.4 they are our Spirituall enemies and doe for their parts alwaies most maliciouslie fight against our soules as it were vnder the banner and designement of the Deuill And for the same cause also must we most vigilantly i Eâ—he 4.22 Iaâ—es 1.14 watch against them lest we should at any time be vndermined and surprized of them Finallie wee must practise all righteousnesse with earnest desire holie ioye readie diligence and constancie because herein chieflâ—e k Ephe 4.24 1. Pet. 2.9 doth the image of God our heauenly Father shine forth in vs who hath called vs out of darknesse into his maruelous light that wee should shewe forth his vertues as the Apostle Peter teacheth vs. So wee reade in the 1. Epist of Pet chapt 2.9 c. Bâ—t of the seuerall branches of this answer they being plaine in themselues already proued in effect I will not stand to speake any thing further of them Onely let vs obserue that the sorrow of true repentance must be godly sorrow and not the sorow of Iudas which was worldlie and not in faith but in despair c. The teares of repentance must not be Esaues teares The humiliation and fasting not such as Ahabs was nor such as is reproued Isai 58. and also Zech. chapt 7.5.6 The praier must not be the slight praier of Balaam that we may die the death of the righteous onlie but that we may liue their life also NOwe wee are come to inquire of those lettes which hinder either parte of repentance ioyntlie whether practises or perswasions and on the contrarie of other generall furtherances of the same Question First therfore which are thâ—se practises or perswasions and fancies which hinder Repentance whollie and therefore are most carefullie to bee auoyded of vs Answere First incredulitie or vnbeliefe as if neither promise nor threatning of God were of any certaintie and therfore that it is in vaine to serue God or on the contrarie preâ—uming vpon Gods mercie without all feare of his iustice Secondly the inticing pleasure of sinne which for the present is alwaies most delightfull to our wicked nature Thirdly hope of long life and therewithall an opinion that it shall suffice if at the last we crie God mercy as they vse to speake and so repent for all at once or else that our good deedes at the last and the deuotion and prayers of other may be set against our ill deedes and so be auaileable for vs. Fourthly the fellowship and familiarity of some choise wicked companions in the which one doth mightily animate and imbolden the other to hold on in their wicked course contrarie to all godly motions and perswasions Yea fiftly the common example of the licentious multitude is to euery one an vsuall let and hinderance of repentance Sixtly the more generall prosperity of the wicked here in this present euill world aboue the godly Seuenthly some particular examples of such as hauing liued notoriously ill for a long time haue neuerthelesse at the last seemed to die as well as the best of them all as they say Eightly long custome in sinning worketh hardnes of heart and obstinate wilfulnes in committing of sinne Ninthly flattering Preachers such as sing placentia as they are termed that is such things onely and in such manner onely as may be best pleasing to the carnall eare of their hearers Tenthly an opinion that there is too great austeritie and vncomfortablenes yea euen meere folly in a godly life specially in times of cruell persecution and losse of all worldly things for godlines sake Eleuenthly a great let and hinderance of repentance is that delight which euerie one of vs haue naturally to heare and talke of other mens sinnes with secure neglect of examining and censuring of our owne as if all were well if we be not in our owne opinion as bad as the worst of all Finally the Deuill vseth his whole craft and power to hinder yea and if it may be vtterly to ouerthrowe and frustrate all our indeuours after the practise of true repentance ExplicatioÌ„ proofe It is very true And therefore we haue the greater neede to watch against all his hinderances and to pray earnestly to God for wisedome and power to escape his snare and to keepe our selues that we neuer fall into his hands againe For not onely are we all at the first in the snare of the Deuill taken of him as captiues at his owne will and pleasure 2. Tim. 2.26 but also after we are escaped he seeketh by all meanes how he may intrap vs againe and so bring vs to a greater destruction Math. 12.43 c. as was alledged a little before and 1. Pet. 5.8 and 2. Cor. 2.11 and chap. 11.2.3.14 But let vs briefely consider of the seuerall branches of this answer And first concerning vnbeliefe that it is a principall hinderance of repentance it is of it selfe euident For verily if wee did beleeue the certaine truth both of Gods gratious promises to the obedient and of his most fearefull threatnings against the wicked it must needes by the grace of God worke both a care of leauing sinne and also of walking in the waies commandements of the Lord as we haue the notable exaÌ„ple of the heathen Niniuites who beleeuing the threatnings of God to be true vnlesse they should repent did thereupon proclaime a fast and repented in a very singular manner Ionah chap. 3.5 c. as we saw before But where this faith is wanting no maruell though
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
Credere Deum sc esse Credere Deo and Credere in Deum For as touching the former two the wicked may doe them the last onelie is proper to the children of God And although in the holy Scriptures as they are written in the Hebrewe and Greeke languages there is not so exact a difference put betweene these kinde of phrases yet they must be diuerslie vnderstoode and interpreted according as they are referred either to GOD or to man For although the preposition Beth in the Hebrewe be ioyned with the word of beleeuing when it is referred to men as well as to GOD as wee finde it Exodus 14.31 and 2. Chronicles chap. 20 verse 20. As though wee should in our language reade it thus Beleeue ye in the Lord and in his Prophets yet of necessitie must wee vse a differing interpretation because GOD onely is simply and for himselfe to be beleeued in but no creature no not the holy Prophets are to be beleeued but for the Lords sake and according to the Lord as they are faithfull witnesses of his vndoubted truth And againe although sometime the Preposition Beth which is in the Hebrewe as Genesis 15.6 is left out in the Greeke allegation as Romanes 4 3. yet wee are to vnderstand Paul as well as Moses to speake of one and the same true and vndoubted iustifying faith For both of them speake of one and the same faith of Abraham who most faithfully and firmely beleeued in God The same is to bee saide of diuers other places of the newe Testament that the word of beleeuing vsed without a preposition as Acts 27.25 and 2. Timothie 1.12 Acts 8.37 Romans 10 9. doth note the true Christian faith as well as where the preposition is added as Iohn 6.29 and 1. Ep 5.10 Rom. 4.5 and 1 Tim 1.16 Finally sometimes though the preposition be added as Iohn 2.23 and chapters 12 42 yet the word of beleeuing so vsed doth not note a true and vndoubted faith in some of those that are saide to beleeue in Christ But of this enough though not vnprofitable as I trust Hetherto of the meaning of this article of our faith I beleeue in God NOwe let vs come to the fourth point of our inquirie touching the same Question What are the comfortable fruites and benefites which belong to that gratious promise which GOD of his mercie hath made to all and euerie one of those that shall beleeue in him that hee will assuredly bee their God Answer To speake generally It is our whole blessednes and our onely true glorie and reioycing that wee haue the onely true GOD for our GOD. For our safetie and whole welfare vnder his protection and gouernment in the way of his true worship and seruice yea euen in the manifolde afflictions and trials of this life it is infinitely to be preferred aboue all worldly riches honour and pleasure whatsoeuer might be enioyed vnder the most flourishing gouernment and defence of the richest mightiest and bountifullest Monarch of the whole world Explicatiō and proofe It is verily so according as the Lord our GOD is of infinite wisedome and power and of vnmeasurable riches and mercie c. aboue all the Potentates and Rulers in the whole world For the proofe whereof wee shall not reade in vaine Psalm 33 12. and Psalme 89.15.16 c. and 144.15 and 146 5. Wee may see the confirmation heereof further if wee reade Psalme 84.4 5 9 10 11 12. and Psal 141.4.5 And seeing as hath beene alreadie shewed GOD is all onely goodnes perfectly good and the alone fountaine thereof it must needes bee that it is the onely happinesse and as wee may say the summum bonum the perfect blisse of the whole Church and of euerie member thereof to haue God to bee their God and to participate of that goodnes The Comforts and benefits which is infinite in him Reade Genesis 17.7 8. I will establish my couenant saith the Lord to Abraham betweene mee and thee and thy seede after thee in their generations for an euerlasting couenant to bee GOD vnto thee and to thy seede after thee c. It is the couenant of all mercie not onely concerning the blessings of this life but also concerning the happinesse of the life to come as our Sauiour Christ interpreteth it Matthew 22.31.32 Luke 20.35.36.36.37.38 Reade also Ezek. 36 26.27.28 c. 37 38. And Hebr 8 10. And chap. 11.13 14 15 16. Verily there is no doubt but if wee doe truly beleeue in our onely true God wee may assuredly perswade our selues that according to his manifold and most gratious promises hee will vse his diuine wisedome power mercie iustice faithfulnes and truth to our vnspeakeable benefit aboue all that wee can aske or thinke For what comfort and securitie can be greater nay what can be equall to this to haue the most gratious promises of him who is most faithfull made vnto vs Psal 36.5 and 89.2 and 146.5.6 To haue the most readie aide of him that is the strongest Rom. 8.31 To bee guided by the counsell of him that is the wisest Psal 16 7. and 73.24 Who knoweth how to deliuer those that be his out of their greatest perils dangers 2. Pet. 2 9. in so much as to him belong the issues of death Psal 68.20 and 1. Cor 13 13. Finally what comfort can be like to the comfort of a great offender such as wee are all before God to stand at the mercie of him that is most pittifull and mercifull to all such as attend vpon his mercie and craue it of him Psal 86.15 and 147.11 Micah 7 18. c. in so much as it shall neuer be in vaine to call vpon him Psal 17 6 7 8. Behold therefore how all things are in all perfection in the diuine nature of God whatsoeuer may be required to the grounding and establishing of vndoubting beliefe in him If hee did onely perfectly knowe how to doe vs good and were not able to performe it Or if beeing wise and able hee were not willing Or beeing both wise and able and willing if hee were not faithfull and constant to confirme and establish his goodnes toward vs there might be some occasion of doubting But seeing the Lord our God is both perfectly wise and sufficiently able and readily willing and constantly bent to doe vs good yea to make vs for euer partakers of all his mercie and goodnes there is no place left why wee should bee in any the least doubt thereof These comfortable fruites and prerogatiues of faith haue heeretofore caused the Church of GOD to place all faith and trust onely in GOD and so ought they to doe still Yea notwithstanding wee should haue at anie time if so it were possible as valiant and mightie Captaines and Rulers and as tender and vigilant Foster-fathers vnto vs as Moses Ioshua Dauid and other were to them yet must our faith and trust bee fixed onely in the liuing GOD who alone maketh all meanes of
our creation And herein let vs all consider earnestly what we were but one hundreth of years agoe yea a great deale lesse And as for many of vs what were we but euen a tewe yeares since Where were we in all the world what were we were we not iust nothing Our owne creation therefore may iustly be a strong argument vnto vs of the creation of all other things and of the world it selfe For seeing that God by his almightie power hath made our selues in this our time as all other in â—heir ages why should it be strange to vs to heare the word of God to teach vs that all things were created of nothing Surely that creatures who haue reason should call into question the truth of the doctrine of creation it is not onely without reason but also euen vnnaturall For a created nature hauing reason and not being peruerted in it selfe must needs easily see and feelingly as it were acknowledge euen from the own state the creation of all other creatures WE therfore putting away all doubt herein Let vs proceed to the manner of the creation as the Lord himselfe hath of the same his most gracious goodnes made it knowne vnto vs. Question How was that Answere All things at the beginning that is so soone as time it selfe had any beeing they were created and began to take their beeing onely by the word and commandement of God according to his owne eternall decree in this behalfe Explication and proofe This is indeed the tâ—â—e meaning of the first wordes of the holy Bible euen of the first wordes of the first booke of the Scriptures of God In the beginning saith the Prophet Moses who hath this testimonie of God that he was very faithfull Heb â— 5. God created the heauens and the earth In the beginning that is to say eâ—en so soone as there was any beginning of any creature did the creation of all things begin yea euen so soone aâ— time it selfe began The which time God made also as the measure of all the rest of his creatures and works in regard of their first beeing when they began and also of their continuance as they are former or latter euen to the last ende of the longest time that may be of this short and transitorie world According to that Psal 102 2â— â—6 27 They shall perish but thou shalt endure c. And 1. Cor 7.29 The time is short And verse 30. The fashion of this world goeth away And 1. Pet 4.7 The ende of all things is at hand But touching the newe heauen and the newe earth which shall bee established the time of the continuance of this present euil and sinnefull world once ended as they shall bee in a more excellent estate so shall their continuance for euer be measured by another kinde of measure euen aboue measure that is by time as it were timelesse for euer and euer euen by time and times time without ende As Reuel 21 23. The Citie shall haue no neede of the Sunne c. Neither is there any night there c. Of the which enough for this time Wherefore that wee may proceede It is true also that you haue answered that the onely immediate cause efficient of the creation was the word and commandement of God without all instruments and meanes which the wicked and vngodly Epicures and Atheists of the world mockingly aske after According to the holy testimonies of the diuine Scriptures Ps 33.6 as it hath beene alledged before And againe Psal 148.5 He commanded and they were created Euen according to the historicall narration of Moses in this our first Chapter or Gene God saide let there be light and there was light Let there be a firmament or spreading out of the aierie regions c. And all were presently so as God spake and commanded Question But I pray you doe you vnderstand this so as if God vttered any sound of words and that by the vertue thereof he created all things Answere I haue beene taught to vnderstand them otherwise then so Explication and proofe There is good reason thereof For hetherto there was no vse of vocall and sounding speech seeing there was yet no creature to heare it nor instrument to sound it or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded I meane at the first instant of the creation Question How then haue you learned to vnderstand the speech and commanmandement of God at the first beginning and so forth in the whole worke of creation Answere It noteth the execution of his eternal decree in the beginning of time Loquutus est Deus hoc est inquit Caluinus aeternum suum decretuÌ„ protulit Comment in Gen. 1.11 God hath spoken saith Caluin that is hee hath performed his eternall decree according as eternally and before all time without beginning he purposed in himselfe to accomplish his worke by his Sonne together with the holy Ghost who are eternally and without all beginning the essentiall wisedome and power of God ExplicatioÌ„ and proofe Thus indeed concerning the sonne of God doth the holy Euangelist Iohn most diuinely expound this creating WORD chap 1.1 c. In the beginning saith he was the word and the word was God The same was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the light of men c. And verse 10. The world was made by him c. And thenceforth he proceedeth to shewe that as the world was at the first made by him and set in good estate so it being peruerted by the sinne of man it is againe renewed deliuered from vanitie and corruption by him c. 2. Cor. 5.17 And touching the holy Ghost that hee was as the hand and euen the very power of God in this mightie worke of his creation Moses himselfe expresly affirmeth it in the second verse of his first chapter So then by the testimony and interpretation of the Euangelist Iohn it is plaine that as well the heauen and the earth at the first instant as afterward the whole disposition of them and the creation of all the other earthly and visible creatures out of them were created by the word or speech and commandement of God in such sence as hath beene already expounded Question Doe you not see this to be plaine from the Testimonie and interpretation of the Euangelist Iohn It is very cleare and plaine And the Apostle Paul also doth as clearly confirme the same in his Epistle to the Colos chap 1.15.16 and 17. verses Rehearse you the wordes of the Apostle Which are they Question Who that is the deare Sonne of God whom hee had mentioned a little before is the Image of the inuisible God Answere the first begotten of euery creature that is eternally begotten and hauing his personal subsistence from God the Father before there was any
profitteth vs not to saluation but by the humane nor the humane without the diuine as our Sauiour himselfe saith Iohn 6.53 and verses 61 62 63. The conception profiteth not without the birth nor the birth without the life nor the life without the death nor his death without his resurrection nor all that he did vpon earth either before his resurrection nor in the forty daies after without his ascension vp to heauen Neither doth his ascension or sitting at the right hand of the Father perfect our redemption and saluation till he shall haue executed and performed his last iudgement Reade Iohn 16.7 I tell you the truth saith our Sauiour It is expedient for you that I goe away for if I goe not away the Comforter will not come to you but if I depart I will send him to you And verses 12 13 c. Reade also Luke 21.27 28. and Rom. 8.23 Colos 3.1 2 3 4. Philip. 3.20 21. and 1. Cor 15. verses 12 13 14. and so forth to the end of the chapter In this respect also it is said of the Church of our Sauiour Christ that they who were before his comming in the flesh were not perfect without vs that haue followed them after his comming Neither shall wee be perfect till all shall be gathered into one fold Heb. 11.39.40 Iohn 10.16 But touching the Article of faith now in hand For any to beleeue in the obedience and death of our Sauiour or in his resurrection c. without beliefe in his conception it were as if one would build without a foundation For so our Sauiour Christ in regard of the coniunction of the humane and diuine nature by this conception of the holy Ghost is compared to the foundation of the Church yea to the whole and compleat building arising from thence in an allusion to the holy temple of Ierusalem Hag. 2. ve 3 4 c. Zech. 6.9 c. 15. and Isai 60. The foundation of this spirituall Temple may be said to haue beene laid in the incarnation of our Sauiour by the conception of the holy Ghost By his birth and by the obedience of his life and death the walls were as it were raised and set vp and by his resurrection c. the roofe was laid ouer it as it were and fully finished Heb. 9.1 c. and verses 11 c. Now though this house being well set forward in the building by God was attempted to be pulled downe by such as were accounted in their time chiefe Master builders yet in three daies our Sauiour built it vp againe according as he had told theÌ„ before that he would Ioh. 2.19 Destroy this Temple in three daies I will build it vp againe The necessiâ—ie therefore of beliefe concerning the truth of this Article of the conception of our Sauiour is the cause why GOD hath so graciously reuealed and confirmed it together with the other Article of his birth c. by the testimonie both of men and women and also of the Angels of heauen Now therefore that we may growe to an issue in this point wee may iustly affirme that they doe erre in the very foundation of our saluation whosoeuer doe not beleeue in our Sauiour Christ according to the truth of this Article For it is no Christ with an aierie body or with a body from heauen conueied into the wombe of the Virgin as some haue vainely fancied whereby wee must bee saued but by that CHRIST who is the seede of Abraham and Dauid who tooke our true nature of the Virgin Mary c. as hath already beene declared Let vs therefore very carefully euen as we tender our soules auoid all erroneous and hereticall opinions and fancies swaruing from the holy truth in this behalfe The which that wee may the better doe it shall not be amisse for vs to set downe a briefe collection of the manifold heresies of sundrie sorts of heretikes misled by the Diuel from the truth of this Article that by other mens dangers we may learne to beware First therefore the heretikes called Carpocratiani are to bee vtterly condemned who affirmed that our Sauiour Christ was conceiued after the carnall manner of the conception of other men Likewise the Ebionites Cerinthians and Theodosians who held that hee was conceiued by the comming together of Ioseph and Mary These are directly contrary to the holy Scriptures touching the conception of our Sauiour by the holy Ghost There haue beene diuers other heretikes who haue partly denied the truth of the humane nature and partly haue peruerted and ouerthrown the truth of the personall vnion of both the natures Against the truth of the humane nature First the Valentinians Secundians and Apollinaristes doe deny that Christ tooke a body of Mary The Tatians and Manichaans deny Christ to be of the seede of Dauid The Ophites Cerdonians Marcionites Apollites Manichaans and Aâ—â—artodochites deny CHRIST that was borne of the Virgin Mary to be true man c. The Apellites say that the body of Christ was compounded of the foure Elements and of the Starres The Armenij say that the body which was taken of Mary was from the conception such as could not suffer any paine The Valentinians and other heretiks would make Christ to haue a heauenly and spirituall body and not an earthly body or like to the bodies of other men The Arians and Eunomianâ— deny Christ to haue taken a humane soule but onely a body The Apollinaristes grant that Christ tooke indeed a soule with the body but yet a vegetatiue soule onely and not a reasonable soule Such are the wicked heresies imbraced of many contrary to the veritie of our Sauiour Christs humane nature both in body and soule Now against the truth of the personal vnion of the humane nature with the diuine there are many like wicked and fantasticall heresies First the Entychians Iacobites and Armenij affirme that the humane nature of Christ was absorpt or swallowed vp of the diuine The Nestorians Seruetans and Vbiquitarians contend that the humane nature is deified that is as they say changed into the diuine The grouÌ„d of the article and made equall vnto it The Timothians say that there is a third thing made of a certaine mixture of two natures in Christ This third thing the Theodosians say that it is mortall but the Caians say it is immortall The Manichaeans affirme that the Sonne of God descended into the Sonne of Mary at his Baptisme The Apollinaristes say that the word of God it selfe was changed into the fleshe The Theopaschites teach that the diuine nature did suffer in Christ The Acephali and Seuerites grant indeed that both the diuine nature and also the humane doe remaine in Christ but they say with all that their proprieties are confounded and not distinct The Apollinaristeâ— againe they say that Christ in that he is man hath no will of his owne because the humane nature is by their false doctrine confounded and changed into the
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
things from him whereby they were for euer confirmed to beleeue the testimonie which Iohn the Baptist gaue of him to be vndoubtedlie true namelie that he was as he had said the day before the Lamb of God Yea they were so perswaded that they doe not onely beleeue themselues but they are carefull also to bring others to Christ that they might likewise beleeue For Andrewe finding Peter his brother he reporteth to him with great ioy that they had found the Christ or anointed of God and in this perswasion he did leade his brother vnto him Our Sauiour by telling Peter his name as soone as he came vnto him whose sonne he was and what was his naturall timorousnes in the profession of the name of God though otherwise of courage enough and too much and likewise prophesying further or rather of his diuine grace promising him the gift of true spirituall fortitude our Sauiour doth hereby worke the like effect in Peters heart The next day as we see it followeth in the text our Sauiour going into Galile and finding Philip a stranger to him in respect of humane knowledge or acquaintance and onely saying to him Followe thou me forthwith Philip most willingly folowed him and became his Disciple beleeued in some measure though yet in much imperfection that our Sauiour Christ was he of whom Moses wrote in the law And his heart was in like maÌ„neâ— so reioiced than meeting Nathanael he leaueth him not till he haue brought him to our Sa Christ Heerevpon our Sauiour so entertaineth Nathanael that he perceiueth by that speech which he vsed to him at his first comming that he knewe the verie inward secret dispositioÌ„ of his heart which God had wrought in him by his holy spirit And therwithall he perceiueth also that while he was yet out of the view of the natural eye of our Sauiour he was neuertheles in the sight of his diuine prouideÌ„ce For our Sauiour telleth him plainlie that he saw him vnder the fig tree The which things so wrought in the heart of Philip that by the grace which our Sauiour gaue him he was brought immediately to beleeue that hee was the Sonne of God the king of Israel And thervpon our Sauiour promiseth as we haue seene in the ende of the chapter that both Nathanael and the rest thus apprehending some smaller beginnings of faith should in time to come see greater thinges for their further confirmation For this he meaneth by the opening of the heauen and the Angels of God ascending and descending vpon the Sonne of Man These were the first beginnings euen as it were the seede time of the holie doctrine of our Sauiour whereby he began to manifest and make himselfe knowne though yet somewhat more priuatelie The which beginnings though they were small in outward shewe as was said yet they were so mightie and effectuall that our Sauiour is acknowledged of his disciples though verie Nouices as one may say to be in respect of his Person the Sonne of God and in regard of his office the Messiah or anointed of God the Prophet of whom Moses wrote the verie true King of Israel according to the Promise which God had made to the seede of Dauid For so no doubt Nathanael meant LEt vs now from the beginnings of the doctrine proceed to consider likewise what manner of beginning our Sauiour made concerning his Miracles which serued for the confirmation of the same his doctrine also of the truth of his diuine Person and likewise of his most holie office annexed therevnto as will hereafter better appeare Question What therfore was the beginning of his working of Miracles Where are they recorded vnto vs Answer The record hereof foloweth from the beginning of the 2. chapter of the same Euangelist S. Ihon to the 12. verse of the same Question Let vs here the wordes of the Euangelist How doe you reade Answere 1 His words are these And the third day there was mariage in Cana a towne of Galile and the Mother of Iesus was there 2. And Iesus was called also and his Disciples vnto the mariage 3 Now when the wine failed the Mother of Iesus said vnto him they haue no wine 4 Iesus said vnto her Woman what haue I to doe with thee mine howre is not yet come 5 His Mother said vnto the seruants Whatsoeuer he saith vnto you doe it 6 And ther were set there sixe water-pottes of stone after the manner of the purifying of the Iewes containing two or three firkins a piece 7 And Iesus saide vnto them Fill the pottes with water Then they filled them vp to the brimme 8 Then hee said vnto them Drawe out nowe and beare vnto the gouernour of the feast So they bare it 9 Now when the gouernour of the feast had tasted the water which was made wine for be knewe not whence it was but the seruants which drewe the water knewe the gouernour of the feast called the Bridegroome 10 And hee said vnto him All men at the beginning set forth good wine and when men haue well drunke then that which is worse but thou hast kept backe the good wine vntill nowe 11 This beginning of miracles did Iesus saith the Euangelist Iohn in Cana of Galile and shewed forth his glorie and his Disciples beleeued in him Explication Here wee haue as it is plainelie testified a verie notable and right gratious beginning of the miraculous workes of our Sauiour to the making of his diuine Person knowne by this effect of his diuine power like as before he shewed some tokens of his Propheticall Spirit NOw if you go forward to read wher you left that is from the beginning of the 12. verse to the end of the chapt we shall see the same things yet mo e clearelie and more publikelie manifested and confirmed vnto vs. For our Sauiour Christ by his Diuine power Regall autoritie came into the Temple of Ierusalem as the Soueraigne Loâ—â— into his owne house according to the Prophesie of Malachie chap 3.1 reformed the abuses therof And besides that the holie Euangelist testifieth that our Sauiour did both knowe the thoughts and intents of his aduersaries euen from the first peeping out of their malice against him and also the false hearts of all hypocrites who made a shewe of beginning to beleeue and of bearing heartie good will toward him when as they did neither of them from anie either soundnesse of iudgement or truth in affection Read the texte attentiuelie and you shall easilie perceiue it to be so Question Howe doth the holie Euangelist continue the historicall narration therof Answer 12 It followeth thus After that saith the Euangelist hee went downe to Capernaum Hee and his Mother and his Brethren and his Disciples but they continued not long there 13 For the Iewes Passe-ouer was at hand Therefore Iesus went vp to Ierusalem 14 And hee found in the Temple those that solde Oxen and sheepe and doues and changers of moneâ—
doctrine is next to be considered of vs. Question How are wee to beleeue in our Sauiour in respect of that Answer We are to beleeue that our Sauiour Christ taught a most perfect doctrine containing both the grounds and also the sealing vp or ratification of the whole truth of God necessarie to be beleeued and obeied of vs and the whole Church for our direction in the way of saluation euen to the end of the world ExplicatioÌ„ and proofe It is very true For in this respect as we haue alreadie seene wee are to beleeue in our Sauiour as in the great Prophet sent of God whom all stand most strictly bound to heare and obey Act. 3.22.23 Heb. chap. 1. verses 1.2 and ch 1â— 25 And that our Sauiour hath taught a most perfect doctrine we may easily shew it in way of induction by collecting of the beads or chiefe points thereof set downe in the holy history of the Gospel written of him And that also so exactly and perfectly from his owne sacred mouth may iustly and as it were vpon a sure ground and foundation build our faith thereon For whereas the whole doctrine of God is comprehended either in the law or the Gospel our Sauiour hath taught all things most perfectly concerning both of them And first concerning the Law that is to say the morall law which hath a perpetual vse and authority in the Church though the ceremonies and many politicall ordinances of the law are ceased by our Sauiours comming First he teacheth the perpetuitie of it and therewith also the perfection of it to all such ends as God appointed it vnto in so much as If any shall breake the least of the commandements and teach men so our Sauiour affirmeth that he shall be least in the kingdome of God Matth. 5.17.18 19 20. Read also ch 19.16 c. Where he telleth the rich young man that this law of God is a perfect rule of mans life Thou knowest the commandements saith he Thou shalt not commit adultery c. Luke chap. 18. verse 18 c. Reade also chap. 10.28 and ch 16. verses â—9 31. Secondly our Sauiour distributeth the law most perfectly according to the seuerall contents of either table vnder the name of the first and second Commandement Matth. chap. 22. verses 36 37 38 39. The first and the great Commandement saith our Sauiour is this Thou shalt loue the Lord thy God with all thy heart c. And the second as he saith further is like vnto this to wit Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth the whole law and the Prophets saith our Sauiour the Prince of all Prophets and he by whose spirit they spake and wrote all that is written of them Reade also Mark chap. 12. verses 28. and 24. And after this saith the Euangelist there no man durst aske him any question to wit with any vaine confidence or bold conceit that they might put him to silence For they were convicted in their consciences of his most perfit knowledge according to that testimony which the expounder of the law gaue to this his answer made vnto him Thirdly as in the same place he maketh it cleare who is the true God euen the God of Israel one onely God so Luke chap. 10.29 30 c. 37. he doth by a notable parable declare whom God in his law would haue vs account to be our neighbour And Matth. 5.43 c. It hath beene said Thou shalt loue thy neighbour and hate thine enemies But saith our Sauiour I say vnto you loue your enemies c. Where he includeth them vnder the word neighbour against that former blinde distinction Reade also ch 7.12 Fourthly our Sauiour Christ doth most purely and faithfully cleare the right interpretation and scope of the law against the corrupt and defectiue glosses wherewith the Scribes and Pharises had obscured and peruerted the same This he doth by giuing particular instances in diuers of the commandements the sense whereof they had curtailed as one may say as we reade Matth. 5. verses 22 23 c. In which words he giueth instance concerning the 6. Commandement And verses 27.28 c. concerning the 7. Commandement And verses 33.34 c. concerning the third commandement And againe concerning the same chap. 23.16 c. And against crueltie forbidden in the 6. Commandement Likewise also at another time concerning the seuenth Commandement ch 19.3 c. Moreouer concerning the 5. Commandement chap. 15.3 4 5 6 c. Yea and generally against their tradition verse 11. shewing that the heart is principally to be cleansed or else all is to no purpose And againe concerning the 5. Commandement ch 22.18 c. Yea in that one most notable and large Sermon of our Sauiour vpon the mountaine recorded in the 5 6 and 7 chapters of matthew if we shall marke it well it will appeare that he speaketh of all the principall duties commanded in the whole decalogue or ten Commandements of the morall Lawe though not in the order of the Commaundements which was not necessarie And concerning the 4. Commandement verie often doth our Sauiour Christ both by doctrine and also by practise cleare the right vse of it and so deliuereth it from all pharisaicall and superstitious abuse Matth. 12.1 c. Luke 4.16 c. And chap. 6.1 c. And chap. 13.10 c. And Iohn chap. 5.9 c. and verses 16 17 c. and chap 7 19 20 21 22 23 24. Did not Moses giue you a law c. The sumâ—e of all concerning the interpretation which our Sauiour giueth of the Law is this that the whole Law and euery commandement thereof both pertaining to God and also to man doth not onely binde the outward man as the hand and tongue c. to obedience but euen the most inward and hidden man of the heart touching the most secret thoughts motions and intents thereof So that not onely by the prescription of the Law of God are good actions to be done but it is also required by the same Law that they be done in the right manner without all hypocrisie without vaine glorie without bitternes without flattery without enuie without desire of reuenge c. Yea and on the contrary in all vprightnes of heart and with a good conscience from faith and loue vnfeined euen to our enemies as in the sight of God in pure zeale of his glorie c. to the end that all our actions may be pleasing vnto God In this wise doth our Sauiour make it cleare how the law of God is rightly to be vnderstood and interpreted against the corrupt glosses of the Pharisies Neither is there any speciall vertue commanded by God in his holy Law which our Sauiour doth not earnestly commend and exhort vnto nor any vice of speciall note which he doth not zealously reproue and dehort from as also from the inward thought and motions thereof And to this purpose according to his speciall kinde of
reiect al other doctrines of Antichrist and of euery strang teacher whatsoeuer agreeth not with the most holy doctrine of our Sauiour We may boldly say to all such both Pope and Prelate popish Priest and Seminarie Iesuit Depart from me ye workers of iniquitie Psal 6.8 For so will our Sauiour say to them at the last day Mat 7 23. Thus â—herfore it is a singular comfort bringeth vnspeakable peace to our consciences that we haue so perfect a doctrine deliuered vnto vs according as our Sauiour admonished his Disciples Mat 13 16 17 saying Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Prophetâ— and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which ye heare and haue not heard them THe comfort being thus great the duty ought to be as great in al thankfulnes to God â—nd our men gracious Saui to be blessed praised for euer What therefore is our dutie Question whereby wee are to declare our thankfulnes to God and the same our blessed Sauiour in this behalfe Answere This likewise tâ— the same which was obserued before to be our dutie in regard of his most holy and perfect proâ—hecie That is to say it is our most bounden duty with all readines â—â—â—gently â—o learne the doctrine in all faithfulnes constaÌ„tly to obey it our selues and as much as l eth in vs to instruct others also therein and to call vpon them for like dutâ—full obedience Explication and proofe Such indeed is our most bounden duty according to that saying of Peter Ioh ch 6. v. 6â— Maister to whom shall we goe Thou hast the words of eternall life and we beleeue and know that thou art the Christ the Son of the liuing God Here also call againe to mind the saying of our Sauiour himselfe Iohn 7.17 ch 8.31.32 alledged before in the comfort Where as we then saw our Sauiour requireth obedience yea euen entire constant obedience at the hands and hearts of all those that would attaine to the most sweete and constant comfort of his most holy and perfect doctrine Thus much therefore concerning the Comfort and dutie Question NOw for the conclusion of this part of our inquirie coÌ„cerning the doctrine of our Sauiour Christ What is the danger of not beleeuing and of not obeying it as a most holy and perfect doctrine Answer Whosoeuer doe not beleeue nor obey the doctrine of our Sauiour Christ as a most holy and perfect doctrine they cannot possibly either truly know or rightly beleeue and obey our Sauiour himselfe Nay on the contrary they are in the very beaten high way The danger of not beleeuing and obeying it to be drawne and carried aside to harken to all false doctrine and lies and so to become the vassalls of the Diuel and Antichrist that great false Prophet or of some other Master heretike in stead that thâ—y ought to be the onely teachable schollers and obedient seruants of the Lord Iesus Christ our heauenly Teacher and Master It is very true And the danger is most wofull yea rather it is presently an euill in it selfe most miserable ExplicatioÌ„ and proofe and therefore with all care to be most earnestly shunned For euen hence it was that all obstinate Iewes fell away from God and are lest euen to this day in their damnable vnbeliefe and most blasphemous contradictions to our Sauiour and his doctrine To whom our Sauiour himselfe saide while hee taught among them Because I tell yee the truth yee beleeue mee not Which of you can rebuke mee of sinne And if I say the truth why doe yee not beleeue me Hee that is of God heareth Gods words ye therefore heare them not because yee are not of God Iohn chap. 8.45 46 47. And yet againe chap. 10.26 Ye beleeue not for yee are not of my sheepe as I said vnto you My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life And chap. 12.14 c. If any man heare my words and beleeue not I iudge him not For I came not to iudge the world but to saue the world He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him at the last day Wee may euidently see therefore that the neglect of hearing and obeying the doctrine of our Sauiour Christ is very dangerous yea so dangerous that it maketh way to all false and erroneous doctrine as was answered according as our Sauiour doeth giue plainely to vnderstand Iohn chap. 5. verse 43. Where he saith thus I am come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And so it came to passe with these disobedient Iewes This also made way for that false Prophet Mahomet to be receiued among the Turkes And likewise hence it is that the Antichrist of Rome hath so mightily preuailed with his deuoted Papists that they dare receiue nothing for truth vnles he and his Prelates allow it and that on the other side they doubt not credulously to receiue any thing for truth which is authorised by them be it neuer so contrary to the truth and doctrine of our Sauiour Christ The same neglect hath betraied a number and made them as a prey to the lying allegories and hereticall speculations of H. N. and to be incorporated into his schismaticall Familie of false and counterfet loue as if his doctrine did now in this last day perfit and accomplish the doctrine of our Sauiour and as if he did in the stead of our Sauiour execute the last and generall iudgement here on earth So greatly doth the wicked hereticke blaspheme Let vs therefore in the feare of God take warning from the wofull examples of these and all other Apostataes and backe-sliders from the true doctrine of our Sauiour that we doe in no wise neglect to imbrace and loue it and to hold it so fast that we neuer suffer our selues to be remooued from it That henceforth as the Apostle Paul admonisheth Ephes chap. 4 verses 14 15. Wee be no more children wauering and carried about with euery wind of doctrine by the deceit of men and with craftines whereby they lie in wait to deceiue But let vs follow the truth in loue in all things grow vp into him who is the head that is Christ c. For otherwise as the same Apostle writeth 2. Thess chap. 2. verses 10 11 12. the danger which wee speake of is at hand yea to eternall damnaâ—ion Thus much therefore it was necessary that wee should adde to all other things concerning the doctrine of our Sauiour for our instruction and admonitions sake Beliefe in God the Sonne who wrought most miraculous and diuine workes lest we should by any meanes neglect it The grouÌ„d and
history of it to the hazard of our saluation wherevnto this doctrine onely and no other is able to make vs wise God therefore of his infinite mercy euen for our Sauiours sake giue vs grace with all holy care to attend vnto it Beliefe in God the Sonne who wrought most miraculous and diuine workes THe miraculous works of our Sauiour are next to be considered of vs. What therefore are we to beleeue concerning them Question We are to beleeue that the miracles which our Sauiour Christ wrought Answer are perfit declarations and confirmations that he both was and is for euer the Sonne of God the onely true Messiah and Sauiour of the world and also that the doctrine which hee taught was and so is still and shall remaine to the end the verie true doctrine of the kingdome of God and euen the power of God to saluation to all that doe or shall hereafter truly beleeue ExplicatioÌ„ proofe It is true that you say For so the Euangelist Iohn teacheth chap. 2.11 The verie beginnings of the miracles of our Sauiour shewed forth his glory and his Disciples as the Euangelist saith beleeued in him That is they were better confirmed in their faith thereby This glory of our Sauiour thus beginning to breake forth by the beginnings of his miracles did shine out more and more brightly in the proceedings thereof It was no doubt part of that glorie which the Apostles saw according to the testimonie of the same Euangelist Iohn ch 1.14 Wee saw his glorie c. Yea our Sauiour himselfe teacheth vs that these were the ends wherefore he wrought his great works as the same Euangelist witnesseth further in sundry placeâ— of the Gospel written by him As chap. 5.36 I haue greater witnes saith our Sauâ—our then the witnes of Iohn for the works which the Father hath giuen me to finish euen the same works which I doe beare witnes of me that the Father sent me And chap. 1â— verses 24 25 The Iewes saith the Euangelist came round about our Sauioâ—r and said vnto him How long doest thou make vs doubt If thou be the Christ tell vâ— plainely Iesus answered them I told ye and ye beleeue not the works that I doe in my Fathers name they beare witnes of me And therefore he blameth them the rather for their vnbeliefe And yet more earnestly verses 37 38. saying If I doe not the works of my Father beleeue me not yet beleeue the works that ye may know and beleeue that the Father is in me and I in him And chap. 11. verse 4. This sicknes saith our Sauiour speaking of Lazarus the brother of Marie and Martha it is not vnto death but for the glorie of God that the Sonne of God might be glorified thereby And verses 41 42. After that our Sauiour had made his prayer to God that he would shew his glory in raising of Lazarus from death to life I know saith our Sauiour to God his Father that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And chap. 14. verse 11. Beleeue mee saith our Sauiour to Philippe that I am in the Father and the Father in mee at the least beleeue mee for the verie workes sake Reade also chap. 20. verses 30 31. Manie other signes did Iesus saith the Euangelist in the presence of his Disciples which are not written in this booke But these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing ye might haue life through his name This often repetition sheweth that the miraculous workes of our Sauiour Christ were of very notable and neâ—eâ—sarie vse to the manifesting and prouing of himselfe to be the Christ and that â—is doctrine was the true doctrine of God and all this for a helpe to the weaknes of his people Now as these were the ends which our Sauiour propounded to himselfe in the working of his miracles so through the blessing of God they attained to the same blessed ends and effects in the hearts of the children of God As for example the place first alledged chap. 2. verse 11. argueth that it was so For the Disciples seeing that miracle are saide to beleeue in our Sauiour And chap. 4. verse 35. That Ruler whose sonne our Sauiour deliuered from a deadly feueâ— was confirmed thereby to beleeue in him yea and as the Euangelist testifieth all his houshold with him And chap. 6. verse 14. They which had seene the miraculous feeding of multitudes of people with so few loaues fishes said This is of a truth the Prophet that should come into the world Likewise chap. 9. verse 17. The blinde man to whom our Sauiour gaue sight was induced by the miracle wrought on him to beginne to beleeue in our Sauiour that hee was a Prophet And verses 35 36 37. after that the Iewes had excommunicated him for this his profession our Sauiour theâ— finding him and saying vnto him Doest thou beleeue in the Sonne of God Hee answered and saide Who is hee Lorde that I may beleeue in him Wherevpon so soone as our Sauiour answered him Both thou hast seene him and he it is that talketh with thee the man was confirmed to beleeue in him and said Lord I beleeue and worshipped him And chap. 1â— verse 15. I was glad for your sakes saith our Sauiour speking of the death of Lazarus that I was not there that yee may beleeue but let vs goe vnto him And verse 45. Many of the Iewes saith the Euangelist seeing the things which Iesus did and namely this that hee had raised Lazarus from the dead they were moued thereby to beleeue in him And whereas as it followeth in the text that some of the people went away to the Pharisies and told them what things Iesus had done Then as the Euangelist sheweth further the high Priests and the Pharisies gathered a Councill and said What shall we doe For this man doth many miracles If we let him alone all men will beleeue in him c. verses 46 47 48. And in the next chapter verses 10 11. The high Priests consulted that they might put Lazarus to death also because that for his sake many of the Iewes went away and beleeued in him And verses 17.18.19 The people that was with him did beare witnes that he called Lazarus out of the graue and raised him from the dead Therefore met him the people also because they heard that he had done this miracle Wherevpon as it followeth in the Euangelist the Pharisies said among themselues Perceiue yee not how yee preuaile nothing Behold the world goeth after him Yea these wicked aduersaries themselues howsoeuer through obdurate malice they would not be brought to beleeue in our Sauiour yet were they convicted in their consciences to acknowledge among themselues that he could not haue done such works as he wrought vnles he had beene a Teacher sent of God
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
was here on earth but also that which he hath spoken by the ministery of his seruants the Prophets from the beginning of the world till his comming and from the time of his ascension vp into heauen by his holy Apostles Euangelists Prophets Pastors and Teachers euen to this day and so forth to the end of the world euen by all whosoeuer haue doe and shall preach his word and Gospel faithfully according as it written Iohn 7.15.16 My doctrine is not mine that is not mine alone but his that sent me Also If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And Ioh. 10.27.28 My sheep heare my voyce I know thē they follow me And I giue vnto thē eternal life c. And 13.20 Verily verily I say vnto you if I send any he that receiueth him receiueth me he that receiueth me receiueth him that sent me Read also Eph. ch 4.10 c. And Mat. 23.37 But insomuch as there be diuers kinds of those which heare the voyce of our Sauiour Christ as our Sauiour himselfe hath taught and declared by the parable of the sower whose seed fell into diuers kinds of grounds Matth. 13. and Pilate himselfe heard the sound of the voyce of Christ though he was neuer the better for it let vs for our parts therfore labour that we may be of those that do heare the voyce of our Sauiour to our eternall saluation Of the which number we shal know our selues to be if we heare the voyce of Christ speaking to vs in his Gospel by the ministery of his faithfull seruants with a minde constantly to beleeue and obey the same according to that saying of our Sauiour himselfe to those that beleeued in him Ioh. 8.31.32 If ye continue in my word ye are verily my disciples And ye shal know the truth the truth shal make ye free For as he saith further Ioh. 14.6 I am the way the truth the life No man cōmeth vnto the Father but by me And as S. Paul truly testifieth Eph. 4.20.21 where remēbring to the christian Ephesians the vaine wicked thoughts and works of other Gentiles not yet cōuerted vnto God writeth thus But ye haue not so learned Christ If so be ye haue heard him haue bin taught by him as the truth is in Iesus c. Thus thē we see how we are to vnderstād the most wise graue answers of our Sauiour to the examinatiō of Pilate And this is that good cōfession which the Apostle so solemnizeth 1. Tim. 6.13 where he maketh it a speciall clause in that zealous contestation and charge which he giueth Timotheus that he doe obserue and as much as lay in him to cause to be obserued the precepts conteined in that his epistle without spot and vnrebukeable vntil the appearing of our Lord Iesus Christ The groūd and history of his second examination or arraignement before Caiaphas I charge thee saith the holy Apostle in the sight of God and before Iesus Christ who vnder Pontius Pilate witnessed a good confession That thou keepe this Commandement without spot c. And herewithall we see how that which Pilate scornfully reiecteth asking What is truth and so turneth his backe vpon our Sauiour Christ is a matter of most worthy and reuerend regard Now therefore that we may say something concerning Pilate in his dealing with our Sauiour Christ we may perceiue by his questions the which beginning with more Candor or ingenuitie and equity of minde as a man may say by and by sauoured of pride and afterward ended in open contempt that howsoeuer his course is to be preferred before the proceeding of the Iewes ' yet he is not simply to be cōmended For in this beginning he sheweth himself to be a very wicked mā hauing more care to please the wicked humors of men thē to obey the holy wil of God And afterward as we shal see further euē against his own cōscience he groweth in cōclusion as corrupt in his dealing as the Iewes thēselues in satisfying their wicked desire in cōdēning of him yea more thē they desired for he caused him to be scourged most reprochfully abused To this end and purpose let vs goe forward to trace out the vnconscionable dealing of this euill and corrupt Magistrate For not able to resist the answers of our Sauiour Christ but holding them in conscience for a iust Apology and defence he goeth forth againe vnto the Iewes as the Euangelist Iohn declareth and saith vnto them I finde in him no cause at all Here is therefore a plaine iustifying of our Sauiour by the verdict of Pilates owne conuicted conscience whom yet afterward he condemneth to satisfie the rage of the Iewes though he found then no more cause then he did now but still pronounced him innocent againe and againe as we shall see further in the times and places thereof In the meane season that we may vnderstand what followed vpon the first clearing of our Sauiour Christ by Pilate we are to resort to the Euangelist Luke as we reade chap. 23. ver 4 5 c. First therefore Which are the words of the Euangelist in those two verses 4 Then said Pilate to the high Priests and to the people I find no fault in this man 5 But they were the more fierce saying He moueth the people teaching throughout all Iudea beginning at Galile euen to this place This indeed is the holy History continued by S. Luke But yet for a further supply touching this point we must here take in that which the Euangelist Matthew writeth ch 27.12 13 14. And the Euangelist Marke ch 15.3 4 5. Which are the words of either Euangelist in those places The words of the Euangelist Matthew are these Matth. 27. 12 And when he was accused of the chiefe Priests and Elders he answered nothing 13 Then said Pilat vnto him Hearest thou not how many things they lay against thee 14 But he answered him not a word insomuch that the Gouernour maruelled greatly The words of the Euangelist Marke are like to these of Matthew Marke 15. 3 And the high Priest saith Marke accused him of many things 4 Wherefore Pilate asked him againe saying Answerest thou nothing Behold how many things they witnes against thee 5 But Iesus answered no more at all so that Pilate maruelled Thus then all the Euangelists laid together the narration of this second examination of our Sauiour Christ by Pilate in the presence of the Iewes is this that Pilate iustifieth our Sauiour Christ vpon his first examination the Iewes accuse our Sauiour Christ of many things yea they are the more fierce by occasion of Pilates clearing of him as one minding to haue dismissed him Pilate prouoketh our Sauiour to answer to the accusations of the Iewes but our Sauiour is altogether silēt vnlesse we admit here that at this time Pilat asked him again Art
Christ doth it not therefore he cannot doe it What a reason is this Nay rather though he could haue done it as all his workes before haue plentifully declared and euen in the enterance into the pâ—ssion when in the garden as wee haue already seene hee caused all that came to appâ—ehend him to fall backward at tâ—e maiesty of one word speaking when he said nothing but whom seeke yeeâ— and I am he Ioh. 18 4 5 6. And againe in that he presently healeth the eare of Malchus which Peter strooke off with his sword immediately after the same though therefore as wee were about to say he could as easily haue caused the nailes to haue sprong out of his hands and feete and immediately haue healed them againe yet he would not because by continuing vpon the Crosse he had a more miraculous worke to doe that is to deliueâ— the bodies and soules of all the thousands of Gods elect from eternall destruction and the euerlasting wrath of God and to purchase for them eternall life the which these deepe learned men were willingly ignorant of Their second reproch is like to the former but increased by some further amplication If he be the King of Israel taking this their taunt from the superscription ouer his head as also from the same words attributed to him in the holy Scriptures let him now come downe from the Crosse and we will beleeue him In the which their reproch all the amplification that is in it is nothing else but a further discouery of their profane ignorance and malice to their owne further shame For their reason implieth a most manifest contradiction For it is so farre of that our Sauiour should come downe from the Crosse to declare himselfe to be the King of Israel that he could not better confirme himselfe to be so then by continuing still vpon it to make his full conquest therevpon ouer all the enemies of himselfe and euery one of his faithfull subiects For by the shedding of his bloood which by his continuance vpon the crosse still more and more issued out of his bodie by those foure passages which the nailes had opened in his holie handes and feete our saluation was to bee purchased and the couenant thereof to bee euerlastingly sealed according to that Zech. 9. verses 9 10 11. Heb. 13.20 and in many other places Neither when these scorners say And we will beleeue him doe they meane good soothe for though he had come downe they would haue beene ready to say that he did it by the power of the diuell or at the least would haue doubted of the truth of the miracle Onely their purpose was to iustifie their owne infidelity wherein they were already obstinately confirmed by an imagination of the impossibility which they mention as appeareth plainly in this that notwithstanding our Sauiour Christ doth within a while after worke a greater miracle then this which they speake of when he rose from the dead yet they would not beleeue in him The third reproch is this He trusteth in God let him deliuer him now if he will haue him for he said I am the Sonne of God This reproch therefore standeth in a maligning of this title the Sonne of God as vnmeete for our Sauiour to take vnto him But be it that Christ were not the Sonne of God which God forbid we should once thinke insomuch as God himselfe hauing testified that he is so and the witnes of our Sauiour is true concerning the same yet admit I say that it were not so as they make themselues beleeue what should moue them to traduce the name of God as to say Let him deliuer him now if he will haue him For this is most presumptuously and blasphemously to challenge the Lord himselfe and to runne wilfully into that sin whereof they were expresly forewarned as we read in the 22. Psalme And what reason haue they to tie God vnto their Now as if he must worke his works at their pleasure or else they wil deny the gratious hand and power of God to be in them God hath all times and seasons in his hand to deliuer those that be his both when how he will And as it is the duty of all the children of God to put their trust in him coÌ„stantly to wait vpon him vntil it please him in his due season to deliuer them so that their reproching of our Sauiour for that he trusted in God is very wicked and vngodly The second sort were the people of whom we need say nothing in particular because their mocking was the same with the mocking of their Rulers whose example they followed in whose footsteps they trode being blind were most dangerously led by the blind into one and the same most deepe and perillous ditch Let vs come to the third sort that is to the mocking Souldiers Their mockery was partly in action or deede and partly by word of mouth Their mocking wordes were like to those of the Rulers as if like apt and teachable schollers they had learned their lesson of them If thou be the King of the Iewes saue thy self Their meaning is not that the matter should be put vpoÌ„ this trial for they scorned it altogether but it is as much as they should say thou art no more likely to be the king of the Iewes theÌ„ that thou being surely nailed to the Crosse shouldest deliuer thy selfe from this thy punishment Their mockerie by action and deed was with like bitter contempt and disdaine For as the Euangelist Luke saith They did in this their mocking moode offer him vineger as though they should haue said will you drinke Sir it is like you are by this time very drie and in a hote fit c. O most wretched and diuelish despisers The Passengers were reckoned in the fourth place for the fourth sort of mockers and scorners of our blessed Sauiour that is to say such as trauailing to some other place espied a farre of the busines of this execution and so came to see what the matter was or such as were comming to Ierusalem against this time of the solemnity of the feast of the Passeouer made this in their way to goe to the City And we know also that vsually the places of execution of malefactors is neare to some great road or other Let vs therefore come now to consider what their mockes and scornings were These likewise had not onely their mocking and reprochfull speeches but also their disdainfull gestures answerable therevnto And in either of these they were singular and as was said clamorous aboue the rest coÌ„ming fresh vppon the matter and inflamed as it were with a new heat of the spirit of Satan soe that not without cause in this respect as was also obserued doe the Euangelists Matthew and Marke rehearse them in the first place though in order we cannot thinke they were so The contemptuous and reprochfull or disdainfull gesture of these Passengers as that they in
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
we are to consider of euen vntill the body of our Sauiour was to be taken downe from the Crosse they only are now behinde For as touching that which followeth of Ioseph it may be fitly râ—ferred to the act it selfe of the taking downe of the body of our Sauiour because hee was the next and immediate instrument of the procuring of it Question Wherefore before we come to that point of the Storie What is that which is recorded concerning the dealing of those speciall souldiers to whom was committed the breaking of the bones of the crucified bodies Answer It followeth in the Euangelist Iohn the 19. chap. from the 32. verse to the 38. in these words 32. Then came the souldiers and brake the legges 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 out water and blood 35 And he that saw it beareth record and his record is true and he knoweth that he saith true that ye might beleeue it 36. For these things were done that the Scriptures might be fulfilled Not a bone of him shall be broken 37 And againe another Scripture saieth They shall see him whom they haue thrust through ExplicatioÌ„ In these words the holy Euangelist declareth what followed vpon the sute of the Iewes to Pilate And we haue these fiue things to obserue in them First that vpon the commission or commandement of Pilate who granted the sute of the Iewes the souldiers to whom the execution appertained brake the legges both of the one and of the other of those that were crucified with our Sauiour that is to say they brake the bones of the lower parts of their legges betwixt the knee the ankles as the Greek word signifieth the which parts also were more apt easie to be broken with some batt or cudgel Tascelâ— which it is like they vsed to that end according to the custome of that part of the execution verse 32. Secondly we are to obserue that contrary to the custome and request of the Iewes he legges of our Sauiour were not broken verse 33. Thirdly that moreouer and beside the custome his side was pierced euen to the heart as the effect following vpon it sheweth insomuch as both blood and water issued as is most likely from it the water from betwixt the membrane or thicke skinne that compasseth the heart it selfe wherein vsually water is contained for the cooling of the heart as Anatomistes and Phisitions haue by experience obserued the blood from the piercing of the heart it selfe and from some other passages the blood not being as yet cold nor congealed v. 34. Fourthly we haue in the words of the Euangelist to obserue his earnest asseueration or testifying of the truth of these things verse 35. Fiftly the reason how it came to passe that both contrary to the custome the legges of our Sauiour were not broken and also how contrary and beside custome his side was thrust through verses 36.37 Of these things therefore let vs a little more fully consider for our further instruction as the matter it selfe in either branch shall more or lesse require And first beside that which hath beene obserued already touching the breaking of the legges of both the thieues let vs onely consider that howsoeuer our Lord Iesus Christ had put the greatest difference that might be betwixt thiefe and thiefe euen as great difference as betwixt heauen and hell yet as touching the outward punishment of the ciuill Magistrate they are as like as one egge of the same kinde is to another Neither would the Lord put any difference in this behalfe not that hee minded to take the punishment of the conuerted thiefe for any satisfaction to his diuine iustice more then of him that remained hardened in his sinne but that we might learne to depend vpon the promise of God touching our saluation and not to measure his euerlasting loue and fauour or his hatred and displeasure according to these outward trialls and afflictions whether we be exercised with them or be freed from them Secondly concerning the not breaking of the legges of our Sauiour albeit the next and immediate reason thereof was vnto the souldiers that which is mentioned in the 33. verse namely because he was dead already For seeing the breaking of the legges was inflicted to accelerate and hasten death theâ—e was no cause why they should deale so with our Sauiour insomuch as they perceiued that he was alreadie perfectly dead though the thieues legges were broken seeing they were yet liuing Neuerthelesse if there had not beene another cause of greater force though in it selfe further remoued as is mentioned verse 36. the feare of the Iewes complaint to Pilate and of Pilates displeasure for not fulfilling his commandement would easily haue moued them to haue done to our Sauiour like as they had done to the other in outward course though there was not the like inward cause And how hardly they were restrained it may appeare by that which followeth in the third place in that sparing his legges when they brake the legges of the other they deeply pierce wound his side though they touch not theirs So they would make sure one way that hee should be dead indeede though they spare him in the other because they could not but verily thinke that hee was already dead And thus no doubt they thought that they should satisfie the Iewes and stay all further complaint that might haue beene made to their Maister For though it was but the acte of one yet it may well be out of question that it was well enough liked and had the consent of all But heere also there is a higher cause of this then all their owne reason or will according to that we are to obserue when we come to the 37. verse Who the souldier was that thrust our Sauiour into the side it mattereth not therefore the holy Euangelist maketh no mention of his name It is an ignorant fiction of the Popish that his name should be Longine belike because the name of a speare or iauelin in the Greeke is logche and hee that carieth the speare logchaios and in Latine Lancea and Lancearius as if by the same dexterity of their skill they should tell vs that the name of the thiefe conuerted were Lestine because the Greeke word leistes signifieth a thiefe or a robber It is also as vnconscionable and fabulous a lie in that they affirme that this Longine or howsoeuer they will call him was blinde when hee pierced the side of our Sauiour and that hee was restored to his sight by washing his eyes with the bloode and water which flowed out of our Sauiours side and so became a Christian forthwith and afterward a Martyr This was in those dayes when they made blinde men souldiers because
vnto him in regard of his abiding three dayes and three nights in the belly of the Whale-fish Matthew 12.39.40 But it may be obiected that the body of our Sauiour Christ did not continue full three daies and three nights in the heart of the earth but onely one full day which was the second and but a little portion of the first day wherein he was buried euen neare vpon the euening and onely the night of the third day Question What is to be said to this Answer We doe not read that our Sauiour said that he would continue three daies full and compleate neither did hee euer purpose to doe so but rather to preuent the time for the more euident demonstration of his diuine power in rising from the dead as hee had done before in the laying downe of his life among the dead sooner then it was thought that by the course of nature he could ExplicatioÌ„ proofe So indeede doe the effects themselues in either respect really actually and sensibly declare And that it was not the meaning of our Sauiour to determine the time of continuance in the graue to be three whole daies it is euident from his owne words Matthew chap. 17.23 and chap. 20.19 The third day shall the Sonne of man rise againe to wit the third day after the crucifying or aâ—ter the beginning of his sufferings beginning at his appreâ—ension in the gaâ—den For that was the beginning of the sufferings of the first day by the spitefull dealing of the Iewes and so we may well reckon according to that of Cleopas Luke 24.21 And as touching all these things to day saith hee is the third day that they were done Neither doth our Sauiour Christ say three daies after I am crucified I will rise againe as the text it selfe is plaine And so againe Marke 9.31 and Luke 9.22 And Iohn 2.19 In three dayes I will raise it vp againe that is within the space of three dayes And so are wee to vnderstand Marke chapter 8.31 though in another phrase of speach meta treis emeras as Beza in his large Annotations doth diligently dispute and cleare it from the vse of the same preposition meta in the Greeke language Yea hee cleareth it from the speach of the aduersaries of our Sauiour Christ Mâ—tthew 27.63.64 Where the Euangelâ—st reporteth their sute to Pilate which was that the Sepulcher might be mâ—de sure till the thiâ—d day because they remembred that he said while he was yet aliue Within three daies I will rise This their reason Saint Matthew expresseth in this phrase of speach meta treis emeras the which if wee should not vnderstand as it hath beene interpreted it were a reason reasonlesse For if the wordes should signifie I will rise after three daies they should rather haue desired that the watch should be set at the end of the third day Thus then we see how long our Sauiour being buried continued in the graue in the state of the dead touching his body and euen as it were among the dead vnto whom hee in his buriall descended according to the vsuall phrase of the holy language as we read Gen. 37.35 and chapter 42.38 and 1. Kings 2.6.9 and Numbers 16.33 where it noteth a corporall descending into the earth though not by buriall But of this more afterward As for the comforts and duties of faith in this respect they shall God willing be set downe in their seuerall places as wee come vnto them And therefore I pray the Reader to turne thether vnto them It remaineth onely touching this part of the holy Storie that wee doe briefely consider of that malicious practise of the Rulers of the Iewes while our Sauiour continued in the graue in seeking if possibly they could to haue hindered his resurrection Question How is this their most wicked and malitious practise reported vnto vs Answer The Euangelist Matthew Chap. 27. from the 62. ver to the end of the Chapter reporteth the whole matter in these words 62 Now saith hee the next day that followed the preparation of the Sabbath the high Priests and Pharisies assembled to Pilate 63. And said Sir we remember that the deceiuer said while he was yet aliue within three dayes I will rise 64 Command therefore that the Sepulcher be made sure vntill the third day lest his disciples come by night and steale him away and say vnto the people He is risen from the dead so shall the last errour be worse then the first 65 Then Pilate saide vnto them ye haue a watch goe and make it sure as ye know 66 And they went and made the Sepulcher sure with the watch and sealed the stone Explication Heere is a wicked conclusion fitly agreeing to the whole pursute of their malice going before Wherein we are to consider First the suâ—e which the rulers of the Iewes with a readie consent in their wickednes made vnto Pilate Secondly the grant which Pilate yeelded vnto them And thirdly their execution of the same In the sute of the Rulers of the Iewes to wit of the high Priests and Pharisies we are to marke First what it was Secondly the reasons which moued them to make it Thirdly their earnestnes or rather eagernes in going about it Touching the first of these points Their sute was that sure prouision might be made and due order taken by Pilate who had authoritie to command and giue order in such manner of watching and warding as they required that the graue whrein the body of our Sauiour was laid might be made sure and watched vntill the third day This was their sute Now let vs heare their reasons First that they might by this meanes proue our Sauiour Christ now a liar in certaine words which they called to minde he had spoken while he liued to wit that hee would rise againe within three daies after his death For thâ—t this was their intent it is euident by their blasphemie in terming our blessed Sauiour euen the truth it selfe a deceiuer Secondly that they might preuent the frâ—ud of the Disciples of our Sauiour whom most vniustly they suspected to haue in purpose to steale his body out of the graue and so to make other beleeue that he should be risen from the dead So say they the last error should be worse then the first O extreame malice To what outrage and blasphemie will it not driue them that once yeeld themselues ouer vnto it in resisting of the holy truth of God These wretched men resisted our Sauiour while he was aliue they cannot now dâ—sist though he be dead no though according to the prouerbiall saying Lâ—uor cessare solet in mortuos fewe enuie or spite the dead And thus they add sinne to sinne against God and heape vp wrath vpon wrath as it were with â—ull measure pressed downe and running ouer against themselues which doubtlesse long since hauing come to the full measure hath swept them away like a floud from the face of the earâ—h and reserueth
otherwise plentifully testified namely that he suffered thus willingly for vs miserable sinners Rom 5.6 c. And Gal 2.20 The Sonâ—e of God loued me saâ—th the Apostle and gaue himselfe for me And chap 3 13 14. And 1. Pet. 3.18 Christ hath once suffered the iust for the vniust tâ—at hee might bring vs to God And Reuel â— 9.10 And the Prophet Isaiah more then 500. yeares before our Sâ—uiour suffered chap 53.4 saith Surely hee hath boâ—ne our infiâ—mities and carried our sorrowes The which is the rather to be obserued because as the holy Prophet giueth to vnderstand without the speciall grace and illumination of God we shal be ignorant of this point which is the grouÌ„d of all our peace and comfort as appeareth from the beginning of that chapter in that the Prophet breaketh forth after this manner Who wil beleeue our report And in the latter part of the fourth verse Wee iudged him plagued and smitten of God and humbled not for vs as the wicked Iewes thought but rather for his owne sinne though in truth he knewe no sinne as the same Isaiah afterward teacheth And therefore he for his part maketh the opposition plaine that howsoeuer they or any other thinke yet it is most certaine that he was wounded for our transgressions To the which purpose it is good that wee doe further consider that our Sauiour Christ hath often testimonies of all sorts giuen vnto his innocencie the speciall prouidence of God gathering as it were or rather framing the suffragies and voices thereof as being a very necessarie point for vs to be resolued in The Lord therefore hath put this testimonie into the mouthes not onely of the friendes of our Sauiour but also of his very aduersaries As for example Iohn 11 49 50 51 52. Wee haue the testimonie of Caiaphas the high Priest himselfe that our Sauiour was to dye for the sinnes of the people Matth. 27.19 hee is acknowledged to be a righteous man by Pilates wife and oftentimes by Pilate himselfe though he condemned him against his conscience as appeareth ver 24. of the same chap And Luke 23 4 14 15 22. And before this by Iudas who betraied him Matth. 27 4. I haue sinned saith Iudas betraying innocent blood And afterward by the thiefe on the crosse 23 41. This man hath done nothing amisse And yet againe after this by the Centurion verse 47. Of a suretie saith hee this man was iust And thus we see how many witnesses we haue beside the testimonie of God himselfe by his holy Prophet Isaiah c. And thus it must needes be I meane that our Sauiour must bee innocent For else how coulde hee be fit to satisfie for our sinnes And if hee had had any of his owne hee must needes haue sunke vnder the importable weight of Gods wrath For as it is in the holy Prouerb A wounded Spirit who can beare Seauenthly as touching the infinitenes of the fruite and benefite redounding to vs by the sufferings of our Sauiour yea euen to vs most vnworthy the least grace and fauour the Apostle doth notably laie it forth in the manifold branches of it Rom. 5 1 2 3 4. But of these fruites more afterward when we shall come to the comforts belonging to this point of our faith NOw last of all concerning the manifold and most excellent vertues of our Sauiour Christ in euery part of his sufferings that wee may see how admirably they shine forth aboue all that coulde bee expected from our fraile nature yea though free from sinne as it was in our Sauiour wee are to inquire into the particulars of them They were mentioned as it were by the way before Rehearse them here more fully and in some commodious order Question Which are they Answere To speake generally they are these which followe First his most perfect faith loue and obedience to GOD his Father whereof his most meeke and willing induring of all his sufferings from his holy hande whatsoeuer they were and whosoeuer were the instruments of them is a most perfect confirmation Secondly his most present minde and excellent wisedome in his whole behauiour accompanied with most holy courage and fortitude in euery trouble temptation and prouocation yea euen in the sharpest and most vehement and grieuous of them both toward his Disciples with singular loue and tender compassion and also concerning euery sort of those that were his aduersaries with inuincible patience and constancie Thirdly his admirable loue and pitie toward all the elect of God yea toward those of his aduersaries whosoeuer amonge them were for the present his cruell persecutors whether Iewes or Gentiles These being the excellent vertues of our Sauiour Christ manifested throughout the whole course of his sufferings they are not vnprofitablie nay rather The perfection of his sufferings they are to our very great profite to bee considered of vs in the particulars according to the seuerall branches thus alreadie more generally expressed Question And first wherein may his faith and loue in all obedience and meekenes vnder the hand of God his father be discerned of vs Answer It may be euidently discerned in this that he prepared himselfe to the induring of them by most humble supplication and prayer resigning ouer and submitting his owne will altogether to the will of his Father as wee haue heard at large out of the holy Storie Likewise in that in all things he had alwaies an eye to the fulfilling of the holy Scriptures and the reuealed will of God therein by all the holy Prophetes which spake before of him as wee may reade Iohn 13.18 Matth 26. verse 24.31.54 Marke 14.49 Luke 22 verse 22.27 Iohn chapter 18.37 and chap 19 verse 11.28.30 Finally the most resolute and readie willingnesse of our Sauiour to suffer his whole most better Passion according to the will of God is a perfect declaration of his most perfect faith and obedience to God his heauenly Father Explication and proofe It is so indeede as wee may read Mat 16.21 22 23. For when Peter would haue disswaded him from going vp to Ierusalem hee most sharply rebuked him Get thee behind me Sathan saith our Sauiour to Peter thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men And the same his settled resolution appeareth euidently againe Chap 26.12 and verse 46. And Iohn 14.31 It is saith our Sauiour that the world may knowe that I loue the Father and as the Father commanded me so I doe And to shewe his readines he saith forthwith Arise let vs goe hence to wit toward the places where hee was to suffer in the garden first and then before the high Priests and afterward before Pilate â—nd then vpon the crosse The same is yet againe more notably chap 18.4 And all this according to that holy prophesie Psal 40. verses 6.7.8 as the Apostle maketh it plaine by his interpretation Heb 10. verses 5.6.7.8.9 So that
their first approaching vnto him in that he giueth them experience of his diuine power first in that they found themselues not able to stand before him much lesse to apprehend him vnlesse hee should voluntarily yeeld himselfe and then in that presently after this hee doth miraculously heale the man whose eare Peter had cut off Secondly they are euident in that our Sauiour doth at the same time in their apprehending of him most wisely first reproue Iudas according to the quality of his great and grieuous sinne and then the officers for their warrlike and furious manner of pursuing of him who had beene alwaies most peaceable among them Math. 26. ver 55. and Luke 22.51.52.53 And also Peter for his rash and disordered attempt at the same time so that hee did admirably defeate the most dangerous deuise of the diuell as hath beene more fully declared before Thirdly the excellent wisedome and other most holy vertues of our Sauiour are euident in that albeit hee answereth the high Priest and the rest so farre as was meete for the testimonie of the truth Math. 26.64 Marke 14.62 Yet hee knowing that they were not minded either to inquire after the truth with a mind to receiue and obey it or to let him loose though he should declare the truth neuer so plainely vnto them but that they were wholly possessed with enuie and malice therefore hee would not speake many words in the answering of them but vsed much silence as appeareth in the places last alledged and also Luke 22.67.68 where hee rendreth the same reasons of his silence which were euen now mentioned If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe Hereafter shall the Sonne of man sit at the right hand of the power of God Fourthly the present minde of our Sauiour with his holy wisedome and courage appeareth in that he being examined concerning his Disciples and doctrine he appealeth to the common testimonie of all men insomuch as he had preached it openly both in the Synagogue and also in the Temple And so he auoided much of their intended iangling and contention against him And when one of the Officers more wicked and vnreasonable then the rest did at the same time smite our Sauiour with his rod saying Answerest thou the high Priest so Our Sauiour answered him most wisely and discreetely in these words If saith our Sauiour I haue spoken euill beare thou witnes of the euill but if I haue well spoken why smitest thou me And so boldly reproued the disorder of their vniust proceeding insomuch as the Gouernours suffered him to be smitten before he was conuicted or had any sentence pronounced against him Fiftly the same vertues are likewise to be obserued in that albeit when our Sauiour was brought before Pilate sitting in iudgement whom hee knewe to haue authority and iurisdiction ouer him in that place he answered him most wisely and directly Iohn 18.34 and againe chap. 19. ver 11. in such sort that it is worthily testified of him 1 Tim 6.13 that he witnessed a good confession vnder Pontius Pilate as he had done before to the high Priest and Rulers of the Iewes yet beiâ—â— sent by Pilate to Herod who had no authority to examine his cause and to giue iudgement of him our Sauiour being now in the Citie of Ierusalem out of his regencie which lay in Galile he would not answere him at all neither any whit yeelded to his prophane humor Luke 23.6.7.8 9. Finally after that hee was condemned and had endured many vnworthie molestations was wearied in the way with carrying of his own Crosse yet could nothing so ouerwhelm his mind that he should not giue good instructio admonition to the women that followed him lamenting bewailing him No nor the most bitter anguish of the Crosse while hee was nailed vnto it câ—uld confound his minde nor restraine him from vttering such holy and wise speeches as were then most meete to be vttered as it followeth to be yet further obserued Now therefore let vs come to consider of the inuincible patience of our Sauiour toward his most wicked aduersaries Question How may this be discerned of vs Answere It is most cleare in this that although he was most vnworthily prouoked euen in the highest degree yet as the Apostle Peter testifieth 1. Epist 2.23 and the holy historie it selfe is euident therein that being reuiled he reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously According also to that which Isaiah prophesied of him chap. 53. verse 7. Hee was oppressed and he was afflicted yet did he not open his mouth hee is brought as a sheepe to the slâ—ughter and as a sheepe before his shearer is dumbe so openeth not hee his mouth This is a sufficient declaration of the inuincible patience of our Sauiour toward his persecutors Question Now last of all What euidence is there of the perfect loue of our Sauiour toward all the elect yea euen toward those of them who for the present did cruelly rage against him together with his most malitious persecutors Answer The generall praier of our Sauiour Christ is a sufficient declaration of it Iohn 17. verse 20. And againe when he was nailed to the crosse in that hee praied Father forgiue them for they know not what they doe Luke 23.34 It is euident also by his most gratious dealing toward the penitent thiefe hanging on the Crosse by him Matth 27.44 in that he vouchsafeâ— most eminently as it were from a most high and open Theater to make him partaker of the fruit of his former prayer assuring him that the same day he should be with him in Paradise that is in his heauenly and glorious kingdome Luke chap. 23. verses 42.43 It is true Herein doth the perfect loue of our Sauiour shew forth it selfe most amiably ExplicatioÌ„ proofe And thus all things duly considered it is most cleare that all perfection of vertue shined forth most brightly as it were out of the most thicke and darke clowde of his whole passiâ—n and the manifolde grieuances thereof so that we may iustly conclude that he is euen a most perfite mirrour of all excellent and holy vertue according to the holy prophecie of Isai chap. 11. verse 2. and according to the testimonie of Iohn the Baptist Iohn chap. 3.34 For what man of all men that euâ—r were euen the most wise and holy among the rest could haue gone through so many and so great sufferings not onely from man but also from the diuine iustice of God in the sense of his intolerable wrath against sinne and not haue beene vtterly dismaied and ouerwhelmed therein So then by this time wee cannot but see that the sufferings of our blessed Lord and Sauiour euery way considered both generally in the whole and particularly in euery branch thereof are matter most worthy our reuerend serious meditation
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
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
profited our selues in this behalfe as we ought to haue done Thus much concerning the place Now let vs come to the Persons to whom our Sauiour appeared Question Who were they Answer They were the eleuen most choise Disciples of our Sauiour and diuers other gathered together with them ExplicatioÌ„ So we haue seene before in the 33. verse of the 24. chapter of Saint Luke And heerevnto serued the secrecie both of the time and also of the place before declared For these no doubt gaue incouragement to the greater assemblie And the rather also did our Sauiour at this time shewe himselfe to the eleuen that therewithall he might certifie many of the rest likewise being assembled together with them But it may be demanded why hee did not first of all shewe himselfe to the eleuen seeing hee minded to vse them in his speciall seruice of preaching and publishing his resurrection yea in the preaching of the whole doctrine of his Gospell aboue all other Qâ— What may be the reason hereof Ans We haue seene it in part before insomuch as it pleased our Sauiour so to blâ—ssâ— that singular caâ—e which the women had in seeking after him yea though it was not without some weakenes and errour of iudgement And now we may furthermore well conceiue that our Sauiour would leaue his chiefe Disciples for a while vntâ— themselues to the end that they hauing experience of their owne flownes and hardnes of heart to beleeue they might the rather from thence learne to haue compassion ouâ—r others and to be the more earnest in preaching and testifying the Gospel vnto all those to whom he shall send them that so many poore soules might be confirmed in the faith by them Finally tâ—e difficuâ—ty and hardnes of the establishing of these chiefe Disciples in the faith of the resurrection yea after many testimonies giuen thereof doth more clearely confirme vnto vs that their testimony is no fained or ouer credulous report but a witnessing of that truth which was most effectually and aboue all that they looked for confirmed vnto them Explication These reasons may well satisfie the former demand Iâ— is true that the will of our Sauiour ought to be a sufficient reason to vs for his fact although wee could see no other reason of it yea though our vaine reason should imagine it selfe to haue great reason against that which is done For to controule the diuine wisedome of God in any thing which he doth were to shew a mans selfe most foolish and presumptuous when he would thinke himselfe most wise It were no better then to boast of reason in extreame and frantike madnes Neuerthelesse when God himselfe shall vouchsafe to shew vs any light of holy reason to discerne of his diuine works and the ordering thereof it standeth with good dutie then that we should reuerendly consider and weigh the same to our more fall instruction or admonition and comfort as the matter it selfe shall reqâ—ire And touching the present argument it may iustly be both for instruction and admâ—nition and comfort thus For instruction and admonition because insomuch as it is a matter of so great difficulty contrary to al humane reason to beleeue yea to beleeue the resurrection of our Sauiour Christ and consequently to be perswaded of the fruits benefits thereof and namely of the resurrection of our bodies through him hereby we are admonished that we do therfore cast away all negligent drowsines in hearing reading meditating praying yea that on the contrary we do vse all diligent godly care both in preaching and hearing c. that so happily we may attaine vnto faith and the blessed increases thereof For certainely faith is no gift of nature neither will it grow and increase of it selfe vnlesse it be as it were watered with dewes from heauen that so iâ— may fructifie and haue all meete increases from God like as it commeth at the first euen from him alone Thus therefore as was said the present argument serueth for instruction and admonition Now for comfort it serueth also excellently well in that the chiefe Disciples being at the the first most incredulous and yet were afterward most fully perswaded of this truth wee in beleeuing it from their testimonies doe not giue credite to a matter of forgery and colourable compact but to that which hath most diuine euidence for the vndoubted warrant and confirmation of it And this shall suffice vs for the present concerning the persons to whom our Sauiour Christ appeared this fift time that wee nowe speake of The manner of the appearance commeth next to be considered Question How was that Answere It was in very miraculous and strange manner both in respect of the sodainnesse and also of the stilnes of it insomuch as though the doores were fast shut yet they heard no noiâ—â— or â—inne before his comming in among them ExplicatioÌ„ So indeede doth the Euangelist giue vs plainely to vnderstand as we may remember f om that which was alledged concerning the place where our Sauiour at this time shewed himselfe Qu. But how are we to vnderstand the miracle of this his appearance An. I haue bin taught so to vnderstand it as we must in no wise preiudice the tâ—uth of the humane nature of our Sauiour now after that he is risen seeing that were to preiuâ—ice yea in effect to disanull the resurrection it selfe Expli It is very true And therefore you haue beene taught a very good rule to goe by euen as the truth it selfe requireth of you The which also is the rather to be diligently and religiously regarded of vs because the neglect of it hath beene a cause of confirming many in sundry grosse errors contrary to the expresse doctrine of the faith For they misconceiuing the miracle as if it had beene in the nature of the body of our Sauiour now glorified they haue imagined that hee came bodily among them by a penetration or piercing through the substance of the doores without any opening of them And therevpon also haue fancied an vbiquitary or euery-where presence of the body of our Sâ—uiour Christ by an omnipotent and vnlimited power of his Godhead And therefore say they further Why may not his body be really present in the Sacrament where and whensoeuer euen in so many places as it pleaseth him when the Sacrament of his body is administred as well as hee was thus strangely and miraculously present euen at an instant with his Disciples though the doores were fast shut The rule therefore which you speake of is most necessary to be duly obserued of vs to the end we may auoide these grosse and erroneous misconstructions For it is most ceâ—taiâ—e from all the grounds and articles of our christian faith rightly vndeâ—stood that albeit our Sauiour is almighty in that he is God and also is in the same his Deitie euery where present alwaies and at once yet that his humane nature doeth by his owne most holy will and
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
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
the name of the Father we must shew our selues obedient children yea so as we must rather then disobey him make account of none else to be our Father as our Sauiour hath taught vs. Matth. 23. Neither must we by any meanes grieue the holy Ghost by giuing place to wicked lusts and affections c. because wee are baptized into his name as was by you well acknowledged in the answer Question But it may be obiected that we doe not vsually read the outward forme of administring this sacrament expressed in this phrase of baptizing into the name of Father but in the name of the Father c. What may we say for answer to this Answer The diâ—ference of these two speeches is onely in words and not in the vnderstanding and sence as I haue beene taught ExplicatioÌ„ and proofe So it is indeede For they are vsed in the holy Scriptures indifferently sometimes in the name en to onomati as Act. 2.38 and chap. 10.48 though most often indeede into the name eis to onoma as in these wordes in the Euangelist Matth. and Acts 8.16 and chap. 19.3 4 5. and in diuers other places alreadie alledged and sometimes epi to onomati So that though we say in the name thaâ— is by the power and authority as this word name doeth often signifie 1. Cor. 1.10 and as it is interpreted Act. 4.7 By what power or in what name haue ye done this yet this power and authoritie must be vnderstood of baptizing into the name that is to the faith and profession of the same name and to all holy obedience to him that beareth the same name as hath alreadie bin declared And herevnto euery one that is baptized standeth bound vnlesse he will be a couenant breaker in the highest degree not only with men that is with the Church of God in whose sight he hath giuen his faith but also euen with the Maiesty of God himselfe whose couenant it is Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad Baptismum offerunt vicissim quasi data syngrapha obstringunt suam fidem Calu. Matth. 28.19 Harmon That is like as God doth by this seale assure vs of his grace and fauour so doe all that offer themselues to be baptized binde themselues as it were by a bill of their hand to be faithfull vnto him And another To be baptized into the name of any saith hee is to be consecrated to be a worshipper of him to professe him to be his Lord and to addict himselfe wholy to his seruice It is Piscators obseruation vpon these words of Saint Matthew chap. 28.19 That which hath beene said concerning the administration of the sacrament of Baptisme that it is one principall part of the Apostolike commission is in like manner to be affirmed concerning the other sacrament of the Lords Supper the commandement whereof our Sauiour had giuen his Disciples before at the first institution of it And so as was alledged not long since the Apostle Paul saith concerning it 1. Cor. 11.23 That he had receiued of the Lord that which he did in that behalfe deliuer vnto them But the more full declaration of the doctrine of the holy sacraments of our Lord Iesus Christ doth belong to another part of Catechisme in a Treatise set apart for that purpose to the which we are to referre our selues Onely that which remaineth to be obserued in this place is this that our Sauiour as we see lincketh the administration of the word and sacraments together in one ministerie and commendeth and commandeth both of them to one the same Ministers of his Neither are they faithfull Preachers which teach any thing which our Sauiour hath not commanded Of whom also he requireth very straitly that they be faithfull and obedient to him in them both as the same commission plainly sheweth Hetherto of the second branch of the speech of our Sauiour Christ as it is recorded by St. Matthew wherein as was answered before and now hath beene further declared hee hath giuen his Apostles their charge and commission shortly to be put in execution by them The third branch followeth in the same Euangelist which containeth that gratious promise which our Sauiour made to his Apostles touching his diuine presence assistance while they should faithfully discharge their duties But because this was the conclusion of the whole speech of our Sauiour and doth coÌ„cerne all other faithful Ministers of the Gospel to the end of the world and for that the Euangelist Marke reporteth some other words which our Sauiour vttered at this time we wil therefore here take theÌ„ in before we come to speak of those words which may wel be our coÌ„clusioÌ„ of the whole And yet so as that which followeth in St. Marke may well shew further the maner of our Sauiours presence in the ministery of his Apostles by the effects which should follow the same as was answered before Let vs therefore consider of those effects The which seeing as it was answered in the beginning of this eight appearance they were either generall concerning all or more speciall concerning some Let vs in the first place consider of those that are more generall Question Which are they And in what words doth our Sauiour speake of them Answere He that shall beleeue and be baptized saith our Sauiour shall be saued but he that wil not beleeue shall be damned ExplicatioÌ„ The effects as we may see are as generall as may be For they shew vs what shall be the estate condition of all to whom the Gospel is at any time preached coÌ„prehending all vnder two branches to wit that they either beleeuing the Gospel preached vnto them shall be saued or not beleeuing shall be damned There is no third estate or codition as our Sauiour expresly determineth so that all shall come to a verie short and round reckoning And that most certainely and as verily as our Sauiour who is truth it selfe is most true in euerie word that euer he spake yea so true that though heauen earth perish yet no word that euer he spake shall faile but shall haue their full and perfect effect Then the which effects saluation or damnation what may be more graue and weighty And this we cannot but acknowledge if we will consider earnestly with our selues but a little while what the nature is both of that saluation and also of that damnation which our Sauiour speaketh of insomuch as both of them being eternall and that as well of soule as of body The one that is saluation noteth a most happy blessed and glorious estate replenished with all heauenly ioy and comfort The other that is damnation noteth a cleane contrary estate in the most extreame woe and reproachfull misery that may be infinitely exceeding all disgrace and torment that may possibly befall a man in this world as our Sauiour in the Gospel doth describe the same Wherefore insomuch as life
they sought as we may well thinke they did sometimes to poison the seruants of God whom they did deadly hate And thus the Lord would honor the ministery of the Gospel in the hand of his seruants no lesse then he did in the ministerie of Moses in giuing him a powerful remedy against the stinging of serpents for the healing of his people in the desert Finally for the gift of healing sicknesses bestowed on the Apostles we haue seene some instances and proofes before Act. 3.6.7.8 ch 5.15.16 and also ch 19.11.12 And we may see it further confirmed ch 9.32.33.34 where Peter healeth Aeneas who was sicke of the palsie had kept his bed 8. years Yea more then this he raised Dorcas froÌ„ death to life as it followeth in the same ch And ch 8.7 Phillip the Euangelist besides that he cast out Diuels out of those that were possessed he did also heale many that were takeÌ„ with Palsies other kinds of lamenes And ch 14 3. Paul and Barnabas wrought great signes and wonders at Iconium And v. 8.9.10 Paul healed a creeple at Lystra And ch 28.7.8.9 the same Apostle praying and laying his hands on the father of Publius who lay sicke of a feuer and of the bloody flixe he healed him and many other in the same Iland of sundrie diseases The same graces which were chiefly and more immediately bestowed on the Apostles they were by their ministerie and at their praier and by imposition of their â—andes bestowed likewise on many other as it pleased God to dispose and dispence the same according to the promise of our Sauiour extant in our text of the Euangelist Marke And as may furthermore be euident from that we read Act 8. verse 14.15.17 18. For at the praier of Peter and Iohn and by the laying on of their hands many of Samaria receiued the extraordinarie gifts of the holy Ghost And ch 10.44.46 at the preaching of Peter the holy Gâ—ost fell on all them that heard the word so that they spake with tongues and magnified God Read also ch 11.15.16 As I began to speake saith Peter the holy Ghost fel on them euen as vpon vs at the beginning Then I remembred the word of the Lord how he said Iohn baptized with water but ye shal be baptized with the holy Ghost And ch 19 6. Paul laid his hands on diuerse at Ephesus to the number of about twelue and the holy Ghost came on them and they spake languages and prophecied We read also that this gift of speaking languages together with sundry other abounded in the church of Corinth 1. Ep. ch 12. 13. and 14. But from that which the holy Ghost writeth we may perceiue that as was said in the beginning of this treatie that these gifts were not coÌ„mon to all but giuen to a few in comparison of the rest and therefore that it was a more particular or special effect of the apostolical ministerie then the gift of faith to saluation is For so saith the Apostle To one is giuen one gift and to another a diuerse gift c. ch 12.8 c. ver 30. Are all doers of miracles haue all the gifts of healing doe all speake with tongues c. And as they were giuen to few in comparison of the rest so also the gifts of working miracles were giuen to continue for a short season in comparison of the time since their ceasing that is no longer then the Lord sawe it meete for the confirmation of the truth of his Gospell Yea so short was the season that it well neare ceased when the Apostles deceased and they that had receiued those gifts by the imposition of their handes And therevpon doth the Apostle to the Hebrewes euen at that time when he wrot reasoÌ„ for the authoritie of the Gospel froÌ„ the signes already wrought and not so much from any present signes or any which were after that to be wrought For so he writeth chap 2. verse 3.4 How shall wee escape if wee neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him God bearing witnesse therevnto both with signes and wonders and with diuerse miracles and giftes of the holy Ghost according to his owne will Nay since those times God hath giuen vs warning rather to take heede lest we should be drawne away from the truth by false signes and wonders of Antichrist and of false Prophets then to looke for any further confirmation then we had already from our Sauiour Christ himselfe and his holy Apostles Mat 24.4 5 11 23 24 25 16. Iohn 5 43. 2. Thes 2 1 2 3 9 10 11. Thus much therefore concerning the more particular effects of the Apostolicall ministerie according to the promise of our Sauiour Christ in this part of his speech recorded by our Euangelist Saint Marke Now let vs returne againe to Saint Matthew and from him consider of those wordes of our Sauiour which we may well account the last branch and conclusion of this his whole speech containing a generall promise of his presence with all his faithfull ministers whether Apostles and other extraordinarie ones for that time or any in a more ordinarie course and calling according to his appointment by them euen to the end of the world For so it is of it selfe plaine that our Sauiour is to be vnderstood insomuch as the Apostles and the rest of the holy ministers of the Gospell who were in those dayes continued but a few yeares in comparison of the durance of the world since their time And therefore the promise must of necessitie be extended to all his faithfull ministers in all ages whosoeuer were since their times to succeed them euen so long as the world should last But here are two things to be diligently inquired into of vs. First who those ministers of the Gospel are which our Sauiour would haue vs to account successors to his holy Apostles so long as the world endureth Secondly what manner of presence that is which our Sauiour haâ—h promised both to the one and also to the other First therefore Question Who are to bee accounted true successors of the Apostles in the ministerie of the Gâ—spell Answer All such as after triall of their fitnesse to minister haue at any time a lawfull calling and doe faithfully and diligently preach the Gospell of Christ teaching the people of Christ â—uer whom they haue charge to obserue the Apostles doctrine euen all things whatsoeuer our Sauiour Christ commanded them and nothâ—ng elâ—e besides they are the true successors of the Apostles ExplicatioÌ„ and proofe All such indeede must needes be accounted faithfull ministers of our Sauiour Câ—rist and true successors of his holy Apostles For by such notes and chiefly by their doctrine our Sauiour would haue them tried and discerned as we may perceiue by that wee read for the description and reproofe of the contâ—ary false Apostles and teachers Mark
communion of Saints heere much more there If wee acquaint our selues with rude behauiour how should we be fit to stand before Princes much lesse before the God of heauen if we giue our selues ouer to sinne and wickednes All contrarie neglects or practises are vtterly vnbeseeming all true faithfull and beleeuing Christians and doe hinder from ascending into the Kingdome of heauen Read Psal 15. and Psal 24. Much might be said as you see But thus much for the present shall suffice touching the duties Question ANd now to conclude this article what is the danger of not beleeuing and of not walking in the duties pertayning to the faith of it Answer Such as will not lift vp their soules to beleeue in our Lord Iesus Christ and accordingly to obey him in that he is ascended vp into heauen shall finde no benefit of his sauing health heere vpon earth or immediatly after death when their soules shall be seperated from their body much lesse shal both their bodies and soules be taken vp into heauen there to liue and raigne eternally with him at the time of the resurrection of the dead It is very true Our mindes must be lifted vp first The danger of not beleeuing this article or else our bodies shall not be lifted vp afterward like as we saw before that wee must be partakers of the first resurrection before we can haue any part in the second For proofe whereof read Iohn 8.21 where our Sauiour telleth the vnbeleeuing Iewes of his going away that is of his leauing the earth and ascending vp into heauen that if they would not beleeue in him as one specially sent of God and returning to him againe they should die in their sinnes and they should haue no eternall abiding in the house of God that is in heauen as true beleeuers shall haue verses 35.36 Read also chap. 16.9 where he saith that the holy Ghost shall conuince the world of sinne euen from this that men beleeue not in our Sauiour seeing he is gone to his Father to wit into heauen Thus then we see that the danger is very great in not beleeuing this article And that we may prouoke our selues to be carefull to labour to be found in the faith hereof it shall be good for vs to consider of the fearefull examples of those which both heretofore as also to this day haue grosly erred from it O◠olde time the heretikes called Apellites said that the ascension of Christ into heauen was but the dissoluing of his body into the foure elements The Manichaei Seleuciani and Hermenians not going so farre as to say that it is dissolued yet they are said to haue affirmed thus much that the body of our Sauiour is fixed about the starres and chiefly about the globe of the sunne and is ascended no higher And in deede if it should not be gone into the inuisible heauens where might it be more likely to abide then in the Region of those excellent creatures and neere about the sunne Thus leauing the truth they would seeme to be as wise in errour and as soberly minded in their madd conceites as any colour or pretext might cause them to seeme to be The Carpocratians they would not denie the ascension of our Sauiour into heauen but they held that the ascension was of the soule onely and not of the body But the Christolites they restraine the ascension to the Deitie saying that it onely ascended and not the humane nature at all Thus haue many erred in former times And in our owne daies the Papists who though they graunt an ascension of the whole humane nature yet they beleeue not soundlie that the same is contained in heauen vntill the end of the world as the scriptures doe plainely teach vs. For if they did then would they not tell vs of anie bodily appearances of his heere vpon earth either to Peter going out of Rome to shunne martyrdome as we haue the tale deliuered vnder the name of Linus the next Bishop of Rome after Peter as they say Neither would they so many hundred yeeres after our Sauiours ascension haue brought the transubstantiated presence of his body into their Masse so often and in so many places so euer as they haue minde to make it as they hold and teach that they doe They also that doe contend for an vbiquitarie or euery where presence of the body of our Sauiour would neuer be so earnest that way nor to say that the ascension of our Sauiour was nothing else but a disparition or vanishing out of sight and no remouing out of one place into another neither would they striue for a bodily presence really in or with the bread of the Sacrament c. if they did truly beleeue this article These dangers therefore are carefully to be auoyded of vs. And to the end our soules may be preserued from them it is necessarie that wee doe rightly vnderstand and firmely hold the truth of this article not according to any fancie of man but according to the true interpretation of the holy Scriptures alone Beliefe in God the Son who sitteth at the right hand of God the Father almightie Beliefe in God the Sonne who sitteth at the right hand of God the Father almightie The groūd of the article HEtherto of the second degree of our Sauiour Christ his exaltation The next and highest degree is to be inquired of Question Which is that Answer He sitteth at the right hand of God the Father almightie So in deed it followeth in the articles of our beliefe But what ground of holy Scripture haue you for it In the 19 verse of the 16. chap. of the Euangelist Marke immediatly after the former article of the ascension this of our Sauiours sitting at the right hand of God followeth in the very next words Question Rehearse the words of the Euangelist Which are they Answer So saith S. Marke after the Lord had spoken to them he was receiued into heauen and sate at the right hand of God Explication This is a plaine ground and testimonie of it in deed And it is no other thing but the accomplishment and fulfilling of that which was long before prophesied on and foretold in the 110. Psalm like as we haue seene before how in the booke of the Psal both the sufferings and also the death and resurrection and ascension of our Sauiour haue beene foretold vnto vs like also as our Sauiour himselfe while he was yet liuing on earth spake of his betraying of all his sufferings euen vnto the death and of his resurrection frō the dead and of his ascension vp into heauen before any of these things came to passe to the end his disciples might the rather be moued to beleeue when they should see them according to his word to take their effect So did he euen to the same end and purpose foretell this his sitting at the right hand of God the Father before it was fulfilled 〈◊〉 we read
trie and examine his doctrine to be a meere impostor and a most dangerous seducer Finallie the true comming of our blessed Lord and Sauiour is yet to come the comming of that false Christ which H. N. teacheth is as he saith allready at this day Neither if wee giue him any credit that is if wee will beleeue a most false and fantasticall Hereticke is there any other day to be looked for as hee both writeth and affirmeth expressely in that his booke which hee calleth The ioyfull Message The true comming of our most blessed Sauiour therfore is not that comming which the most accursed H. N. would haue vs to beleeue without anie further expectation or waiting for Let vs therfore bouldlie reiect N. H. with all his false and hereticall doctrine But we are not to reiect him alone but diuerse other also in respect of their false conceits against the truth of this Article in any branch of it either concerning the blessed estate of the godly or the cursed and wofull estate of the wicked for euer and euer by vertue of this iudgement For it shall be in vaine to dreame with the Chiliastes as if after a thousand yeares the damned should be deliuered from their torment or with those that are called Misericordes who vnder pretence of Gods mercie imagine that he will condemne none to be punished eternally but will after a certaine time release them Wherein they making themselues more mercifull then God they doe thereby also destroy his most glorious and eternall iustice Of which sort of false interpreters of this last iudgement of our Sauiour Christ we may read in Augustine in his 21. booke De ciuitate Dei cap 8 9 10. and 17 18 19 20 21 22. Vnto whom also doe the popish sort approch in their fancies about limbus and their purgatorie fire as if sinnes could bee otherwise satisfied for then by the blood of Iesus Christ or otherwise bee apprehended then by a true and liuely faith to perfect iustification while men liue here in this world Neither are they to be regarded that vainely dispute of that euerlasting fire which is threatened for the punishment of wicked men and of the wicked Angels as though no spirit were subiect to the feeling of fire c. For God knoweth well enough to verifie euery iudgement that hee hath denounced neither wil he be failing in the executioÌ„ of this the last of all which shall be as a perpetuall sealing vp and ratifying of all the rest Finally most damnable are those mockers which the Apostle Peter hath prophesied of euen all they in whom the same prophesie is at this day fulfilled who account this doctrine of the comming of our Sauiour to iudgement no better then a fable and therefore doe despise all whatsoeuer is spoken of it But it is certaine that they shall one day finde to their endles terrour and woe that God will in good earnest bee auenged of all their mockings For hee will surely come and hee will bring his wages with him as the holy Scriptures doe teach at what time the full paiment of the wicked shall be no more delaied then the reward of the godly shall according to that which wee reade Isai ch 40 10. and ch 62 11. and Reuel 22.12 Yea both holy Scripture and also reason and the conscience of euery one not seared as it were with a hote yron and hardened doe euict that it shal and must be so Touching the holy Scriptures and the testimonie thereof we haue seene it so plentifully auouched before that we need not now stand to produce them againe And that it standeth vpon good reason euery man that will not put out his owne eyes may easily see For seeing God is iust it cannot be but it must one day goe thenceforth perfitly well with those whom he loueth and fauoureth and whom he hath persitly iustified in our Sauiour Christ And likewise it cannot be but perfite iustice must one day and for euer be executed vpon the wicked according to their demerites The which because it is not in this world which is a time of the long suffering of God it must needs be in an other And so the Apostle Paul reasoneth and teacheth vs to reason to our comfort euen as he taught the Thessalonians 2. Ep chap 1. verses 4 5 6 7 8.9 10 11 12. Your patient induring of afflictions and tribulations which ye suffer saith he is a token of the righteous iudgement of God that ye may be accounted worthy of the kingdome of God for the which ye also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you And to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels In flaming fire rendring vengeance c. And againe 1. Cor 15.19 If in this life onely we haue hope in Christ we are of all men the most miserable But it is not so And therefore shall that be generally accompâ—â—â—hed concerning all afflicted Christians and against all the wicked which is spoken of the rich man and Lazarus You in your life time will God say receiued pleasure and the godly paines Now therefore are they comforted and you are tormented It is true that as we read 1 Pet 4 17 18 19. Iudgement beginneth at the house of God But as the same Apostle saith further If it first beginne at vs what shall be the end of them that obey not the Gospel of God And if the righteous be scarcely saued where shall the vngodly and sinner appeare Iustice also is accounted among men to haue the due course though the full iudgement and execution of those that are coÌ„mitted to prison be deferred til the daies appointed for the sessions assises And therefore why should we not much rather esteeme the iustice of God to be effectuall though the finall and full iudgement day which shall bee as it were the generall assises for the whole world be deferred vntill the dissolution and end thereof And finally the conscience no doubt of euery man that is not grossely hardened seeleth a kinde of smmons in himselfe concerning this last iudgement as was saide according to that saying of the Apostle Paul Rom 2 15. their conscience bearing witnes and their thoughts accusing one an other or excusing Wherefore beloued in the Lord howsoeuer it is with any mockers or mis-interpreters of this holy Article of our faith let vs vndoubtedly beleeue it in that true sense which the holy Scriptures themselues doe report and teach the same vnto vs. Yea let vs beleeue it as that which is necessary for the establishing of our faith in all the rest and for the confirming of the whole fruite and benefite of them vnto vs for euer And in the hope thereof let vs I beseech yee carefully prepare our selues that wee may be found such as wee ought to be walking in the holy duties aboue specified And namely let
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
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
holines of life Answer Such as doe not beleeue that God hath a holy catholike or vniuersall Church can haue no true faith that they themselues are belonging to God neither can they haue any part in that happines and glory which belongeth vnto it And that without holines no mâ—n shall see the Lord it hath beene proued before Expli It is very certaine according to the testimonie of the Apostle The Danger of not beleeuing this Article Heb 12. verse 14. that no profane person such as was Esau shall euer see the Lord to his comfort And further that none haue God for their Father who haue not the Church for their mother in such sense as it is called the mother of vs all Gal 4 26. it may likewise be concluded from that which was obserued in the Comforts namely that calling and all true comfort and euen saluation it selfe is ministerially attributed to the wombe breasts and lap of the Church according to that Isai 54 1. and ch 64.8.9.10 c. And Psal 87 4.5 Let vs therefore deare brethren beloued of the Lord both yong and olde giue all good diligence that wee may learne to knowe and discerne the true Church of God from euery false Church and synagogue of the diuel Antichrist by the right ground foundation of it first and then by the true notes and markes of it The ground and foundation of the true Church is the doctrine of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone In whom all the building coupled together groweth vnto an holy Temple in the Lord. The outward notes markes of the true Church so farre as it is visible and may outwardly be discerned of vs are the publike preaching of the true Propheticall and Apostolical doctrine the right administration of the Sacrament c. as hath bin declared before In which respect most graciously hath the mercy of God shined vpon vs in this our age aboue many generations before vs insomuch as we need not wander from Sea to Sea to finde out a people professing the true worship of God but haue euery were neare hand and before our eyes such assemblies and congregations of true worshippers of God to whom we may comfortably ioine our selues And thus hauing learned to knowe and discerne the true Church of God and the particular congregations thereof let vs carefully ioine our selues to theÌ„ like as the Eagle hasteth to the dead corpse And being once come vnto the Church let vs beware that we neuer depart from it For euen hereby shall it be known that we are true members of the Church if we cleaue stedfastly vnto it According to that of the Apostle Iohn 1. Ep 2 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Neither can any withdrawe themselues from the church no not from the holy assemblies of it where they may be frequented without extreame perill of destruction to their soules as was declared before The erroneous and hereticall doctrines to be auoided as being contrary to the truth of this Article of our faith are many whereinto also very many for want of due care haue dangerously fallen And first that doctrine of the Papists which denying or at the least making small reckoning of the true notes or markes of the church the word and the Sacraments maketh those especially to be the true and constant markes of the true visible church which are not in truth any markes of it at all Likewise that doctrine of the same false teachers is to be auoided which altogether misconstrueth and peruerteth diuerse of those markes which may haue some place if they be rightly vnderstood The false notes which they make to goe constantly for markes of the true church are an orderly and interrupted succession of Bishops with a successiue ordination from hand to hand and with a supereminence of one place and Bishop aboue all the rest whence say they the onely true Church is to be denominated and determined and likewise a multitude of professors holding of that place of the Bishop there which they say is onely the Bishop of Rome Moreouer they tell vs that there must be as a marke of the true Church the continuance of the power of working miracles and also of prophecie to foretell of things to come with externall happines and prosperous successe aboue any other Church besides These are the false markes which the popish doctrine describeth the true Church by But they are in deede the proper notes and markes of the false boasting Antichristian Church specially euer since the time that they haue cunningly fitted all these things to the vpholding of their false Antichristian doctrine and to the resistance persecuting of the true doctrine of our Sauiour Christ and the Professours thereof and most of all that doctrine which concerneth his Person and office as our learned Defenders of the truth haue in their writings made it plentifully manifest against them which were too long and needlesse for vs to stand vpon now The notes and markes which they misconstrue and altogether peruert are antiquitie vniuersalitie vnitie powerfull effect of doctrine singular holines and deuotion of life and such like as Bellarmine the Iesuitical Proctour of the Popish Church reckoneth them to the number of fifteene in all For these beeing rightly vnderstoode they can by no meanes be appropriated to the Church of Rome such as it hath beene now of a long time For their doctrine wherein they dissent from the true Churches of our Sauiour Christ now departed from that Church it is newe and not that which was from the beginning Their vniuersalitie in making the Church of Rome the vniuersall Church is as if they should inclose orbem in vrbe the whole world in one Citie or at the least it maketh an exceeding great restraint of the large circuite of the Church of Christ Their vnitie is no better then a conspiracie against the truth of Christ The power of their doctrine nothing but a strong deluding of those that receiue nor the loue of the truth that they may beleeue lies through the iust vengeance of God as God himselfe hath threatned Their holines is but superstitious hipocrisie c. All these things both antiquitie vniuersalitie and the rest are onely to be found to haue beene in truth in the Churches that were before that euer tâ— e Church of Rome was called the catholike Church and since that time among those Christians and Christian Churches which haue either first depâ—rted themselues or else haue beene borne and brought vp since the departure of the former vnder a more kindly Mother then the Step-mother of Rome hath bin And this also wee doe well knowe that this Article of our beliefe was set downe many hundreds of yeeres before there was any
earthly corruptible and sinfull body Beliefe that to euery true member of the Church of God The grouÌ„d of the article belongeth the glorious resurrection of the body NOw let vs returne to the Article of the resurrection of the body it selfe at the last day the which we may wel reckon for a second benefit after this life Question What ground of holy Scripture haue you for it Answer It is laid downe vnto vs at large in the whole 15. chap. of the first Epistle of S. Paul to the Corinthians Explication and proofe It is so in deed And we will at this time answerable to our large handling of the former Articles of our beliefe take this most large warrant and confirmation of it And the rather also because it is so set downe and discussed by the holy Apostle that together with the certaine proofe of it to the reproofe of some among the Corinthians who began to call it into question he doth likewise shew the Meaning Promise vse of the Article both for Comfort and also for Dutie together with the Danger of not beleeuing it as we shall by the grace of God perceiue by our examining of the Apostles most excellent discourse But though the chapter be long yet will we by the same grace of God vse such breuitie as it shall not seeme tedious to any Christian heart that reioyceth in the truth of God The Apostle in this chapter disputeth and determineth three very weightie questions to the end hee might for euer put them out of all doubt in the Churches of God First that there is a resurrection of the body Secondly what manner of bodies the bodies of the faithfull shall be when they rise againe whosoeuer shall be found dead from the beginning of the world to the end thereof Thirdly how God will deale with the bodies of the faithfull whosoeuer of them shall be found liuing vpon the face of the earth at the last day when our Sauiour shall come to iudge the world The first of these questions is disputed and concluded from the beginning of the chapter to the 35. verse The second from the 35. verse to the 51. The third in the 51.52 and 53. verses From the which so large a discourse of the holy Apostle wee may fully and plainely vnderstand the meaning of this Article Moreouer the Comfort of this Article of our faith is set downe verses 54.55.56.57 Wherein also is contained the Promise from the propheticall testimonie of Hosea The Duties belonging to the Comfort of this Article are to be seene verse 58. And finally the Danger of not beleeuing this Article is euident euen from the second verse of this chapter And againe verses 13.14 c. to the 20. And yet againe verses 29. and 32. Let vs therefore consider of these excellent points treading as it were in the foote-steppes of the holy Apostle onely reseruing the Danger of not beleeuing to the last place according to our vsuall course And first of all that singular wisedome is to be obserued which the Apostle vseth in his entrance to treat of these things For where as he knew wel that the Diuell would subtilly take all the aduantages that hee could against the truth that it might be forsaken of the Corinthians hee doth for the same cause lay hold of all the aduantages which God had giuen him for the confirming and setling of it Belief that to euerie true member of the Church of God belogeth the glorious resurrection of the body in their hearts To this purpose he doth most prudently insinuate foure speciall thinges which might iustly be of good weight to stay the hearts of the Corinthians in the assured beliefe of the whole doctrine of the Gospel generally First because he being as they themselues were perswaded a faithfull Apostle of Iesus Christ had preached this truth vnto them according to the commandement of Christ was now in like faithfulnes with all good assurance readie constantly to confirme it in all points vnto them Secondly because they for their parts had by the grace of God receiued and embraced the same doctrine of the Gospell in all points for the truth of God as it is indeede Thirdly because they had for a good season retained it faithfully without doubting of the truth of it in any fundamentall point especially and therefore could not now without so much the greater note of lightnes and inconstancie call any such point into question Fourthly because in the entier beliefe of the Gospell without exception against any one foundamentall Article therof standeth the saluation of all Christians Question But in what words of the Apostles text are these generall insinuations contained Answer They are contained in the first two verses of the chapter in these words 1. Moreouer brethren saith the Apostle I declare vnto you the Gospel which I preached vnto you which ye also haue receiued and wherein ye continue 2. And whereby ye are saued â—f ye keepe in memorie after what manner I preached it vnto you except ye haue beleeued in vaine ExplicatioÌ„ These words as we may easily see doe containe those most wise insinuations of the Apostle expressed before Wherevnto also he annexeth these words of generall caueat Except ye haue beleeued in vaine Not that he would call into question the truth and constancie of their faith but doth admonish them to take heed lest by any meanes they should fall away from any Article of it and so hazard their saluation Now in the next place that is to say from the beginning of the third verse and so forth vnto the 12 the holy Apostle intending to dispute more particularly with all holy force of Apostolical argumentation against such as called the Article of the resurrection of the body into question he doth first of all most skilfully lay downe and confirme the bodily resurrection of our Sauiour Christ which is as it were the ground and foundation of the resurrection of ours And he doth it in this order First and formost from the Apostolical authoritie of his former preaching touching this point Secondly from the authority of the former or more ancient Scriptures of the old Testament Thirdly by an argument of paritie or equall comparison in that the resurrection of our Sauiour is as certainely confirmed both by propheticall and also historicall testimonie as is his death and buriall or any thing else that is written of him and therfore ought to be as firmely beleeued as any other Article besides euen as they would looke to be saued For as it is saide concerning the law that insomuch as one Lawe-giuer gaue all the commandements of the morall Lawe none can so soone tread vnder foote and despise one but hee breaketh and violateth all as wee reade Iames 2.10 so in the doctrine of the Gospell in so much as all the Articles therof are giuen by our one only Sauiour and do concerne one the same entiere saluation none can denie
any one of them but he may iustly be said in effect to denie them all And this is the cause why the Apostle is so earnest in the proofe of this Article But let vs heare the Apostles owne words Quest And first which are his words concerning his Apostolical authority Answ Verse 3. First of all saith he I deliuered vnto you that which I receiued how that Christ arose the third day c. Expli Here is a plaine proofe in deede from his Apostolical authoritie confirmed by the authoritie of our Sauiour Christ himselfe who put him into the office of Apostleship and deliuered vnto him the doctrine which he had preached Question In the next place which are his words of confirmation from former Scriptures Answer Verse 4. He saith to this end that he preached the resurrection of our Sauiour according to the Scriptures Explication and proofe He doth so in deede and namely in the 4. verse And he may well affirme it to be according to the Scriptures For as we haue seene in the handling of the Article of our Sauiours rising the third day from the dead that it was often prophecied of and foretolde in the olde Testament both in the booke of the Psalmes and also in other places of the holy Prophets Question Now thirdly how doth the Apostle reason by his argument of paritie or equall comparison Answer 4. To this purpose hee saith that hee had preached the resurrection according to the Scriptures as well as he had done the death and buriall of our Sauiour Explicatiō It is true And herein hee putteth the Corinthians well in minde that they ought by good reason constantly to beleeue this Article from the authority of the holy Scriptures as well as either of them And the rather also because this is as certainly confirmed by historicall testimonies of sufficient and authenticall eye-witnesses as either of the other were as the Apostle sheweth further by sixe seuerall appearances of our Sauiour after that he was risen from the dead and came out of his graue as it followeth in the text verses 5.6.7.8 Let vs heare the Apostles words Question Which are they Answer 5. He was seene of Cephas that is of Peter then of the twelue 6 After that he was seene of more then fiue hundreth brethren at once whereof manie saith the Apostle remaine vnto this present and some also are a sleepe 7. After that he was seene of Iames then of all the Apostles 8. And last of all saith S. Paul he was seene also of me as of one borne out of time Explication Here is very great euidence in deede and an vndoubted certaintie from historicall proofe touching the fulfilling of all former prophecies in this behalfe as it must needes be acknowledged And these manifold appearances of our Sauiour Christ after his resurrection were not onely so many proofes and confirmations of his owne resurrection as we haue seene more at large in the opening of that Article but they are also as many proofes and assurances to vs that if wee beleeue in our Sauiour Christ our bodies shall likewise be raised vp againe to glory at the last day as the Apostle in this place giueth vs further to vnderstand And let vs herewithall well consider also that in so much as the holy Apostle S Paul did by diligent and earnest preaching deliuer the testimonie of the witnesses here mentioned concerning the sundrie and often appearances of our Sauiour after that he was risen that therefore they are to be esteemed of necessarie vse and profit that they should be preached and accordingly that all whatsoeuer diligence and care which is vsed both in preaching and hearing and studying of them is so authorised by the holy Apostle that we neede not account our former labour therein to be repented of but rather that wee are greatly to blesse and praise God with all our hearts for his gratious direction and assistance therein that we ought to haue often recourse to the same doctrine and to be as readie to preach and heare it againe when iust occasion shal be offered as we were before Thus much concerning the historicall warrant and confirmation of the resurrection of our Sauiour according to the propheticall predictions foretellings of the same Where this is in no wise to be neglected touching the Apostles owne testimonie which he hath giuen vnto it vpon his own certaine knowledge in that he sawe our Sauiour after his ascension which he could not haue done if hee had not beene risen againe that though he doth after his wonted manner confesse and bewaile his sinnes and vtter his vnworthines to be an Apostle yet he doth it in such sort that is with such holy skill and dexteritie that he doth so much the rather magnifie the credite of his Apostleship and of this his present testimonie by how much hee doth more highly extoll the grace of God in that he of his infinite mercie had vouchsafed to appoint him though most vnworthy to that so high an office But letting fall all comparison and leauing the matter indifferently to bee considered hee concludeth after this manner that whosoeuer were the instruments of God to Preach the doctrine which he speaketh of the Corinthians could not denie but that they had heard it preached yea so effectually that by the grace of God and blessing of his holy Spirit they were confirmed in their hearts to beleeue the vndoubted truth thereof And thus hee maketh a notable transition to the disputing of the first question Question In what wordes doth the holy Apostle contriue this artificiall part of his speech Answer 8. Last of all saith he as we reade verses 8.9 10.11 he was seene also of me as of one borne out of time 9. For I am the least of the Apostles who am not meete to bee called an Apostle because I persecuted the church of God 10. But by the grace of God I am that I am his grace which is in me is not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me 11. Wherefore whether it were I or they so we preach and so haue ye beleeued Explicatiō Thus then in these wordes the diuine art and skill of that holy wisedome which God gaue to his blessed Apostle is very plaine both for the vpholding of his Apostolicall credite in his vnfained abasing of himselfe and also in his most commodious transition from the ground of the question to the disputation it selfe as wee shall see further by the wordes which followe in the 12. verse Question Which are they Answer 12. Now saith Saint Paule vpon the premises if it be preached that Christ is risen from the dead how say some among ye that there is no resurrection of the dead Explicatiō Here it is plaine that the holy Apostle entereth to dispute the first question from the former ground of our Sauiours resurrection
deferre their Baptisme till they should bee going out of this life Finally Maister Francis Iunius so interpreteth these wordes as if huper vsually and rightly turned super should neuertheles according to the vse of the same both greeke and latine preposition in greeke and latine writers be taken here for praeter besides or in the signification of insuper moreouer as noting the continuance of the Sacrament of Baptisme in the church of God by a constant course for the comfort of the liuing still like as it was found to be of comfortable vse to those then dead so long as they were aliue As though the wordes of the Apostle were to be read thus Else what do they that are baptized still or moreouer and beside those that are already dead because otherwise it might be inferred that vnlesse the dead should rise againe neither haue the dead any fruite of baptisme abiding them to wit in respecct of their bodies and so shall bee disappointed of that which they looked for by faith neither haue the liuing any reason at the least in respect of the body why it should be continued among them And this indeed may the doubling of the question by the Apostle import Else what shall they doe who are baptized to wit such as are alreadie dead And againe why are they namely they who are liuing yet baptized But howsoeuer it be all must come to this issue that they who denie the resurrection of the body doe frustrate the vse of the Sacrament of baptisme at the least in one speciall part of it Thus much concerning the fourth reason for the right vnderstanding whereof we haue cause as we see to pray to God for his holy Spirit of iudgement and discretion The fift reason is now to be considered of vs. It followeth in the 30 verse Question Which is that Answer The Apostles wordes are these 30. Why are we also in ieoperdie euery houre Evplicatiō In these wordes the holy Apostle reasoneth from that speciall worke of the grace of God in the hearts of his children and namely of the Preachers of the Gospell in those dayes whereby they were made most willing and couragious to expose and lay open their bodies and naturall liues to all necessarie dangers as they that made no reckoning of them for the Gospels sake hauing an assured hope of a better resurrection after the example of the more ancient Martyrs of whom wee reade honourable mention to bee made Heb 11.35 The which reason the same our Apostle illustrateth from his owne example in that hee was most prodigall of his life as one may say in the cause of the Gospell as it followeth in the 31. verse and in the former part of the 32. Answer Which are his wordes Question 31. By our reioycing saith Saint Paule which I haue in Christ Iesus our Lord I dye daily 32. If I haue fought with beastes at Ephesus after the manner of men what doth it aduantage me Explicatiō The meaning of Saint Paule is to protest with great earnestnes in manner of taking an othe or rather by an attestation and calling of the Corinthians themselues to witnes that he for his part for the comfortable hopes sake of a better life and euen for the comforts sake of the resurrection of the body through faith in Iesus Christ whom he calleth the reioycing both of himselfe and of them did as they might well perceiue carrie his life continually as it were in his hand for the testimonie of the truth According to that which he writeth also 2. Cor 11.13 that he had beene oftentimes neare to death for it yea and that by all sorts of perills and dangers as we read in the 26 verse But here as wee see he giueth one speciall instance among the rest which could not but be famously knowne vnto them in that hee refused not to put himselfe in danger to haue his body most cruelly torne in peeces and deuoured by wilde beastes at Ephesus For to this punishment it seemeth that he was there condemned for our Sauiours sake and his Gospell and should haue beene so destroied had not the Lord strengthened him to ouercome the wilde beastes in fighting with them and so to escape the danger according to the lawe of victorie in that the Ephesians their inhumane and barbarous custome which they had to condemne men to that sauage fight to make themselues sport in the beholding of it Now therefore saith the Apostle in this respect what profite could I haue looked to haue come vnto me by this my dangerous aduenture had not the hope of the resurrection animated me against the naturall feare and terrour concerning the spoile of my body The holy Apostle no doubt considered thus with himselfe that if hee had made that aduenture in carnall respectes and dyed in the combate his death had beene wofull or if he should haue escaped as by the mightie and powerfull mercy of God hee did yet should the glorie of his manhood be a meere vaine thing when it should be saide Paule plaide the man so that he ouercame wilde beastes at Ephesus c. And thus we may plainly perceiue that the holy Apostle doth make the beliefe of the resurrection of the body the ground of all comfort as touching the sufferings of the body Neither indeed is there any iust cause why wee should make any doubt but that as the body beareth a great part in that fight of all afflictions for all buffetings scourges imprisonments rackings c. doe befall it so God will giue it a great part of that blessed reward which he hath promised to giue vnto those that shall suffer any such things in their bodies for his truthes sake Now the sixt reason which is the last of those which the Apostle Paule vseth to proue the resurrection of the body it is yet behind Question Which is that Answer It is contained in these wordes 32. If the dead be not raised vp let vs eate and drinke for to morrowe wee shall dye Explicatiō This last reason taketh his strength from another great absurditie which followeth vpon the deniall of the resurrection of the body euen this so great an absurditie that the vngodly speech and practise of Epicures and Bellie-Gods as wee call them should cleane contrarie to the rule of Gods blessed word and practise of his holy religion haue at the least some colour and shewe of reason in that they say Let vs eate and drinke for to morrowe weee shall dye Wherefore seeing this so absurd and godlesse an opinion speech and practise is to be vtterly condemned of all men like as God himselfe most seuerely condemneth it as we reade Isai 22. verses 13.14 it followeth that euen for the same cause also that opinion or doctrine whatsoeuer which would giue incouragement licence to so great prophanenes is with like detestation to be condemned of all true Christians And of that sort is the deniall of the
legally taken for a perswasion of the truth of Gods promise in respect of perfect obedience yeelded vnto him but by the faith of the Gospell that is by faith appreheÌ„ding applying to a mans self the perfect righteousnes of Iesus Christ for his perfect iustification in the sight of God For the faith of the Gospell hath alwaies a necessary relation to Christ and so is it necessarily to be vnderstood in this high principle of Christian religion concerning our iustification by faith according to that we read 2. Cor 5 21. God hath made him to be sin for vs that is he hath imputed and laied our sinnes to his charge and proceeded against him as if he had bene a most grieuous sinner though he knew no sin that is was nothing at all guiltie of it that we should be made the righteousnes of God in him that is that we being most grieuous sinners might haue his righteousnes imputed and freely giuen vnto vs through the rich grace and mercy of God as verily as if we our selues had wrought performed the same Whereby also it is euident that the true Christian faith in that it iustifieth doth it not as it is an action simply considered but as in the action of it it receiueth imbraceth Christ with his righteousnes euen passiuely as a man may truly say And in this sense as was saide we wil not refuse to vnderstand by this word iustified that we are made righteouâ— seeing through faith in Christ a man is of a sinner in himselfe made no sinner but righteous in Christ by the imputation of his righteousnes vnto him according to that of the same Apostle Ro. 3 26. God is iust a iustifier of him which is of the faith of Iesu And ch 4 5 He iustifieth the vngodly accounting his faith for righteousnes Neuertheles we must therewitha l needes acknowledge as the truth is that the vsual acceptation of this word to iustifie is in the holy Scriptures to esteeme account or to declare pronounce iust by acquiting of sin imputing of righteousnes that euen of the meere grace fauour of God for Iâ—sus Christ his sake as we will now henceforth further declare And first to begin with that which is writteÌ„ Act. 13 38 39. Be it known vnto you men and brethren saith the Apostle Paul that through this man that is by Iâ—sus Christ is preached vnto you forgiuenesse of sinnes And from all thinges from the which yee could not bee iustified by the lawe of Moses by him euery one that beleeueth is iustified That is to say he is perfectly acquitted set free deliuered froÌ„ the guiltines punishmeÌ„t of it Like as the same Ap. Ro. ch 6. v 7. speaking of deliuerance from the power of sin by the vertue of the death of Christ he expresseth it by this word of iustifying from it as we read in the Greeke text where he borroweth the word of iustification to expresse the nature of sanctification which is a singular effect or fruit of the true iustifying faith and an open testimonie and prooofe of the same But let vs proceede to see what the nature of iustification it selfe properly taken is according to some other testimonies of the holy Scriptures To this purpose read againe Rom. 3 24. v 26 chap. 4 5. Tit. 3 7. We being iustified by his grace are made heyres according to the hope of the eternall life But that which is written Rom. 8 33 34. shall bee principally considered of vs at this time Who saith the Apostle shall lay any thing to the charge of Gods chosen It is God that iustifieth Who shall condemne In the which place the Apostle hath a respect to the like wordes of the Prophet Isaiah ch 50 8. c. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head that he should perfectly be iustified by his owne inherent righteousnesse and actuall obedience to his father against all that could be obiected against him He is neare that iustifieth me who will contend with me saith the Prophet as it were in the person of our Sauiour Christ Yea further Let vs stand together saith hee who is my aduersarie Let him come neare to me Behold the Lord God will helpe me Who is he that can condemne me c. The same doth the Apostle apply to the encouragement of all true beleeuers in Christ the members of his body that they also by him and for his sake shall haue their free discharge from the iudgement seate of God that they may say likewise with great comfort and confidence Seeing God hath not spared his owne Son but gaue him for vs all how shall he not with him giue vs all things also Who shal lay any thing to the charge of Gods chosen And so forth as was alledged euen now But yet in this differing manner as is most necessarie to be obserued that the iustification of our Sauiour Christ is in respect of himselfe by a reall and perfect iustice examined and tried in a most exact course of iudgement before the iudgement seate of God and not by faith such as ours is For he neuer offended in his owne person but perfectly obeyed the lawe of God and therefore might not in iustice haue bene condemned had he not set himselfe a mediator before God in the behalfe yea euen in the person and condition of vs miserable sinners But our iustification insomuch as we are in our selues all of vs damnable sinners it is from God of meere grace and fauour in that by faith onely the righteousnesse of Christ is imputed to vs and made ours as if as was saide wee had perfectly performed it our owne selues Yet so as we must neuerthelesse acknowledge our selues in our selues to be alwaies miserable sinners and therfore according to the instruction of our Sauiour himselfe to pray continually for the forgiuenes of them c. Like as iust Iob though he had the comfortable assurance of his saluation through faith in his Redeemer as hee professeth in the 19 â—hap of his booke And chap. 13 15 19. Loe saith he though God slay me yet will I trust in him He will be my saluation also And verses 18 19. I knowe that I shall be iustified who is he that will pleade with me c. Neuerthelesse he doth therewithall professe likewise that hee will reproue his owne waies as being faultie in the sight of God as we read in the latter part of the 15 v. And in the holy Gospell of our Sauiour Christ wee read likewise that the Publican confessing and bewailing his sinnes was iustified and not the Pharisie who iustified himselfe Luk. 18 10. And ch 16 15. Our Sauiour Christ doth more generally condemne the Pharisies for the same their pride saying Ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteeemed among men is abomination in the sight