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
his dooings Wherfore much rather ought ther to be a holie limitation a seuere censuring of all bold reasonings with God concerning his most high heauenlie matters Verilie there is no such disparagement betwixt the Father and the childe the maister and the seruant no nor betweene the clay and the potter as there is betwixt God and the greatest Prince or the most skilfull Artizan or professor of the liberall Artes and sciences in all the world And touching the latter part of the answere howe God in his most holie iustice punisheth sinne by sinne and one sinner by another read Isai 31.3 Woe to thee that spoilest c. when thou shalt cease to spoile thou shalt be spoiled c. And Psalm 58.11 Doubtles there is a God who iudgeth in the earth The historie of Gods holie Prouidence recorded in the holie Scriptures and experience also from time to time doe confirme the same to all wise obseruers of the gouernment of God Hee raiseth vp great Tyrants to punishe little Tyrants For euerie man is a Tyrant to his neighbour till by his worde and corrections and many times by publike calamities hee maketh all wearie of oppressing and gladde to liue quietlie and peaceablie one by another Finallie God suffereth sinne to continue in the worlde that from the euill fruites which doe iustlie accompanie the same such as are manifold sicknesses warre famine c. to the humbling of all flesh before him hee hauing according to the good pleasure of his owne blessed will reserued the time of the full ceasing of it vntill he shall perfitlie establish his owne righteousnes in his heauenly Kingdome of glorie and eternall blessednes According to that which he hath promised and described most comfortablie vnto vs. Reuel chapt 21.1 c. And chapt 22.3.4.5 Thus then wee acknowledging that all captious cauilling yea euen all curious questioning about the high counsells and works of God are iustlie to be ceased among vs and among all the people of God let vs with all humblenes of minde and in the reuerend feare of God propound onely one question or two more to be answered on the behalfe of the Fatherlie Prouidence of our most gratious good God The one is this that seeing God is a most louing and tender Father ouer his children and specially ouer their soules how commeth it to passe that ere-while his poore children are suffered to erre as it were in the wide and dangerous wildernes of this worlde as sheepe without their Shepeheards as out Sauiour Christ himselfe lamented their case in the daies wherin hee the chiefe pastor of all was bodily present among the Iewes Yea howe commeth it to passe may some saye that when at the last it hath pleased God to giue them Pastors and Teachers to instruct and comfort them in his holie wayes that hee should as it doth not seldome fall out in the worlde yea in the Church euen after a while take them away againe But most of all it wil be demanded of vs howe it may stand well with the Fatherlie prouidence of God that hee should permit the cruell wolfe and false Prophet to haue anie entrance into his Church and there to set vp a mysterie of iniquitie euen an Antichristian doctrine and gouernment opposite to the truth both of the doctrine and also of the Ecclesiasticall discipline of our Lord Iesus Christ to the dishonour of his owne name as it may seeme and to the indangering of the whole flocke Howe therefore may this agree with the gratious and Fatherlie prouidence of our God Question Answere The most gratious and Father he prouidence of God doth herein most notablie appeare in that notwithstanding all whatsoeuer is here obiected he doth neuerthelesse both effectualtie conuert and call home and also constantlie preserue vnto himselfe all his elect children And that also euen against all externall defectes and against all the power and crafte of Antichrist and his diuelish illusions against all their lying signes and wonders and against all the hypocritical and counterfet appearance or maske of holinesse which is held forth and boasted of among them And further also well may wee likewise admire and wonder at the most gratious goodnes of God for that he doth at any time sende any true and faithfull Preachers of his holie worde and Gospel to his people and that they continue any while at all with them rather then vnthankefullie and mutteringlie to complaine of any either restainte or delaye seeing wee are altogether vnworthie of the least grace and mercie this waye And the rather also because when we doe through the goodnesse of God enioye the blessed and ordinarie meanes of our saluation wee doe no more thankefullie accept and entertaine the same Explicatiō and proofe Wee may iustlie doe soe indeede For we haue all and euerie one of vs deserued a thousand times to perish for euer in our infidelitie and in our manifold sinnes and vnthankfulnes seeing we continue therin notwithstanding the mercies of God are renewed daylie and howerly vppon vs. And because we doe not yet to this day dulie regard those precious meanes instruments which God doth send to further vs in the way of eternall life and saluation Verilie this sinnefull worlde is alwaies vnworthie of the least of the seruants of God Heb 11.38 Much more vnworthy of Christ himselfe his Gospell and Sacraments c. Wherefore iustly may we yea ought we to acknowledge and confesse that God doth not for any want of loue in himselfe toward his people with-holde or skant his principall blessinges from them but for their want and failing in loue toward him and toward his holy ordinances which he hath vouchsafed to bestowe vpon them And herein also is the goodnes of God to be acknowledged of vs in that all his withdrawing or skanting of his blessings is onely to this end as touching his elect children that by the want of them for a while hee might prouoke them to a more earnest desire and longing after them againe and to a more carefull religious vsing of them when-soeuer it shall please him to returne and sende them againe According to that Hosh 5.15 I will goe and returne to my place saith the Lord till they acknowledge their falte and seeke me in their affliction they will seeke me diligentlie And chapt 6.1.2.3 Come say the faithfull one to another let vs returne to the Lord for he hath spoiled and hee wil heale vs hee hath wounded vs and hee wil builde vs vp After two dayes hee wil reuiue vs and in the third day hee wil raise vs vp and wee shall liue in his sight Then shall we haue knowledge and indeuour our selues to knowe the Lord his going forth is prepared as the morning and hee wil come vnto vs as the raine and as the latter raine vpon the earth Read also Song of Songes chapter third And chapter 5.3 c. But as touching the wicked and vngodly hypocrites who do
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
And then the Euangelist Philip baptized him The same was the ordinarie manner of the Ministers of the Gospell in the primitiue Church to require a particular profession of the faith of such as were from time to time conuerted from Paganisme and admitted to be Baptized for members of the Church of Christ Yea it was the verie cause why this forme of profession was collected and set downe in this particular manner Touching the second pointe reade 1. Pet. 3.15.16 Be yee readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you And that with meekenes and reuerence hauing a good conscience c. And Reuelat Chapt 2.17 Where the assurance of euerlasting life and the care of newnes and godlines of life here either of them springing from faith they are fitlie compared to the Manna that is hidden and to a white Stone wherein a newe Nâ—me is written which no man knoweth sauing hee that receiueth it Wee may indeed yea wee ought charitablie and that with good hope and trust towâ—rd God conceiue of suâ—h as are fruitfull in good workes that they are the true elect of God speciallie if they are in speciall manner fruitfull as the Apostle Paul was verie well perswaded of the Thessalonians 1. Epi 1.3.4 2. Epâ— 1.3.4 And of the Philipp chapt 1.6.7 But the certaine yea the onely vndoubted certaintie is principallie to be found of euery man in the perswasion of his owne heart confirmed vnto him by the testimonie of the Spirite of Gâ—d Thirdly that euery man liueth by his owne faith and not by the faith of an other Reade Hab Chapt 2.4 The iust shall liue by his Faith Yea by that faith whereby hee is assured that Christ liueth in him according to thâ—t of the Apostle Paul Galat 2.20 I liue saith hee yet not I nowe but CHRIST liueth in mee and in that I nowe liue in the fleshe I liue by Faith in the Sonne of GOD who hath loued mee and giuen himselfe for mee And Rom 8 3â— â—â— 39 Hee teacheth that euery Christian ought to bee so perswaded that hee may comfort himselfe that neither death nor life nor any thing else sâ—all bee able to separate him from the loue of God which is in Christ Iesus our Lorde For the last pointe reade 1. Cor 11.28 and 2. Cor 13.5 Prooue your selues whether you are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee be reprobates That is no better then such as for the present haue no grounde to thinke better of themselues then of such as bee counterfetted Christians and no true members of Christ c. So then by all these reasons it is manifest that the articles of our faith and the faith and beleefe of them doth belong to euery true Christian that none may put them off from himselfe as that the common sort of Christians should say these thinges containe such high mysteries that they belong onely to learned men or that any of the learned should say these are so coÌ„mon matters that they are rather for children then for vs. No no they are both for children which be of yeeres of discretion and for growne men too they are for the learned to studie a more exact and full knowledge of them and also for the most simple Christian to labour to vnderstand and beleeue them in some measure whosoeuer doe minde vnfainedly the way of their eternall saluation It is not enough for any to say I beleeue as the Church beleeueth vnlesse he do know that the Church beleeueth as it ought to do Nay rather it is the duty of euery Christian to seeke after such a measure of knowledge that he may be able to discerne betwixt the true Church of Christ and euerie false or Antichristian Church betwixt the true faith of the one and the erroneous faith of the other c. according to that we reade 1. Iohn 4.1 Dearely beloued saith the Apostle beleeue not euery Spirit but try the Spirits whether they are of God c. And Math 7 15. Beware saith our Sauiour Christ of false Prophets that is of such as teach false doctrine c. Otherwise wee shall indanger our selues to the wrath of God and to be partakers of those plagues which GOD will cast vpon them Reuelation chapter 14.9 10.11 12. Let euery true Christian therefore not onely say I beleeue but let vs euerie one be carefull to vnderstand and beleeue those high mysteries which we doe commonly professe euery day better then other For this wee may be sure of that none can beleeue them in any measure but such as doe vnderstand them in some measure Question But that wee stay not too long in one thing Why doth euerie one of vs say I beleeue in God and doe not content our selues to say I beleeue God Answere In the vse of our language when wee say I beleeue in God it is a more significant phrase of speach to expresse that particular apprehension and application of Gods mercie and goodnes as belonging particularly to euery one then if euery one should onely say I beleeue God ExplicatioÌ„ proofe It is so in deede For a man may be saide to beleeue God to wit that hee is true though hee be interressed in no part of the benefit of the iustification and saluation of God And besides this phrase of speech is very fit and commodious to put a difference betwixt our faith toward GOD and that which wee beleeue concerning the Church of GOD. For albeit we doe beleeue that God hath his catholike Church consisting of Iewes and Gentiles that thereis a communion of Saints c yet we may not say without great caution that wee beleeue in the Church no not in the true Church of God It sufficeth that wee beleeue that God hath his catholike and inuisible Church in the which there is certainely a sweete communion of Saints and that to the true members thereof forgiuenes of sinnes belongeth and also the resurrection of the bodie and euerlasting life though wee doe not beleeue in it The most that wee may beleeue concerning the true Church of God is that it is a faithfull witnesse of Gods holy truth to vphold it against all Infidels and Athiests that denie it and against all heretikes which seeke to depraue it to the end it may remaine inuiolable to the posteritie and ages to come according to that of the Apostle Paul 1 Timoth. 3 15. The house of God which is the Church of God it is the pillar and ground of truth But of this more afterward There is a like good vse also of the difference which learned Interpreters put betwixt the diuerse phrases of the Latine speach * To beleeue that God is 2 To giue some crediâ— to God as true 3 To repose suâ—e trust in God as most gratious and mercifull to a maâ—s selfe truly beleeuing in him
in the scriptures of the old testament the name of this citie Nazareth is not mentioned by this name no nor yet at all by any word comming neare vnto it among those cities which are rehearsed Iosh 19.10 c. to be in the lot of the tribe of Zabulon wher this citie is situated yet in the Hebr writings of the ancient Iewes as it is obserued by sundry of our learned writers this name of the city Nazareth also of the citizēs therof are writtē with the letter Tsadi as Notzera or Notzerath for the city Notzerim or Notzerijm for the citizēs not with zain as the word which noteth one seperat to God or a Nazarite according to the ceremonial prescript of Moses law is alwaies writtē in the old Test And it is the more likely also because it is certaine from this place of Matth many other places in the new Testament that our Sauiour hath this denomination from the citie and not from the rite of Nazaritisme Matth 21.11 Mark 1.24 Luke 4.34 Iohn ch 19. ver 19. Act. 10.38 Read this point most exactly discussed at large by M. F. Iunius in his 8. Paralell Hetherto of the education life of our Sauiour Christ for that time wherin he sucked the breasts of his Mother after the manner of other babes sucklings according to that saying of the woman Luke 11.27 Blessed are the pappes that gaue thee suck thenceforth vntil he was about foure yeres old And therwith all of the place appointed by God himself for his further education leading of his life in subiection to his naturall Parents I meane to Marie his naturall Mother and to Ioseph his Father in Lawe as we vse to speake vntill hee came to the age of thirtie yeares as was said before NOw it followeth that we proceed from the fourth yeere to consider of the education and life of our Sauiour till he came to be twelue yeeres olde Question What ground and warrant haue you for this Answere The holie historie hereof is continued by the Euangelist Luke chap 2. verse 40. Question Which are the Euangelists wordes rehearse them Answere And the child grewe saith hee and waxed strong in Spirit and was filled with wisdome and the grace of God was with him Explication and proofe Thus indeed is the holie historie to be continued frō that which was before rehearsed out of the Gospell written by S. Matth. For howsoeuer in the former verse that is in the 39. of the 2. ch of S. Luke it might seeme as if the returne of our Sauiour to Nazareth immediatlie after the Purification of the Virgin Marie his Mother were there intended by the Euangelist yet the light of the historie it selfe sheweth plainly that the carrying of our Sauiour into Aegypt his returne backe againe into the land of Iuda and Israel is to be interposed and borrowed from the Euangelist Matth as hath alreadie bene inserted Now therfore that we may proceed in the orderlie course of the holie Storie as it is continued by S. Luke we haue the report of the education and life of our Sauiour Christ for the space of about 8. yeere It is a verie briefe report in deed but verie full of right excellent and worthie matter aboue that which might be said at any time of anie other childe concerning the like time of their childe-hoode Yea so that euen that which may seeme to be most vulgar and common Beliefe in God the Son who was born of the Virgin Marie concerning the bodily and naturall grouth of our Sauiour which is concerning all children to be accounted a blessing yet concerning our Sauiour it ministreth a farre more blessed consideration in that it is most behoofull for vs and the whole Church of God to be perswaded both of the truth of his humane nature and of his being in our very naturall estate and condition in all things sinne onely and alwaies excepted And beside it doth by so much the more magnifie the blessing of God in this respect insomuch as no tossing to and fro nor by meanes of diet or any thing else could hinder the same But beside these obseruatiōs belonging to the body bodily estate of our Sauiour there are three other things of special note testified reported vnto vs. First more generally that he waxed strong in Spirit Secondly that he was filled with wisedome Thirdly that the grace of God was with him Here therfore let vs pause a little while to examine these memorable points And first of all it is meete that wee should thus conceiue in our mindes that the most excellent things which may be attributed to any childe of greatest towardnes yea or to any men of yeares for the praise of Gods grace in them are ascribed here to our Sauiour Christ while he was yet a childe in a most excellent degree and measure For euen to speake of men though other of the seruants of God adopted in Christ the onely naturall Sonne haue beene strengthened in the Spirit of weake being made strong Hebr. 11.34 filled with the holy Ghost and wisedome as it is said of Stephen and other Act. 6.3.5 and that God was with them as it is written that he was with Moses with Ioshua with Dauid c. And though Ieremie the Prophet and Iohn the Baptist were sanctified to their ministerie euen from the wombe yet none were euer so sanctified and strengthened in the Spirit so replenished with wisedome and all grace as our Sauiour was euen in his young and tender yeares yea euen from the wombe and in the wombe so farre as was meete to the perfitting of euery time of his age and as might best agree to the present estate and euery occasion falling out therein The reason of which perfection alwaies according to the encrease grouth of yeares yea of day after day and of euery moment one after another was the vnion of the diuine nature with the humane in one and the same Person after a most neare and vnsearchable manner And yet so as God would plainly let vs vnderstand euen by these increases of wisedome and grace that there was from the beginning of the vnion a distinction of the humane from the diuine which cannot admit any increase of wisedome or strength or any other either bodily or spirituall quality or grace The vse of all is this among other things to teach vs to conceiue most honourably of our Sauiour euen from his childhood and throughout the same yea euen from his infancie and birth aboue all that reckoning we may or can possibly make of any the most honourable Persons Princes children or Kings themselues the greatest in the whole world NOw let vs proceede to that which is set downe for the declaration of his most excellent profitting in spiritual wisedome and in all heauenly grace at the twelfth yeare of his age Question Where is that part of the holy storie set downe vnto vs Answer It
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
Sauiour Christ was the most righteous of all men yea euen the Sonne of God their sinne was so much the more hainous and diuellish For is it not a strange thing and euidentlie the speciall worke and instigation of the deuill working in them that of common humanitie they spare the thieues as touching any reproching of them but neither religion nor ordinarie course of iustice could restraine them from extremitie of outrage against our Sauiour For it may iustly be noted against them that they deale vniustlie in that they exceede the iudgement or sentence of Pilate who though hee condemned him to be Crucified and so to continue till he should be dead yet he did not giue any commandement that he should be thus mocked while he should abide on the Crosse Moreouer let it be obserued in generall concerning these mockings that all were not cast forth at once or at one instant but they continued thus mocking one or other of them the greatest parte of the first three howers Finallie this ready consent of all sorts in mocking and reproching our most blessed and Reuerend Sauiour euidently sheweth how apt our wicked nature is to scorne religion and godlines yea euen God and Christ himselfe the author of religion and fountaine of all godlines if wee should be left to our selues and to the power of the Diuell but a while as these people were And therefore it is that for a most necessarie admonition against this grieuous sinne it is set downe in the very forefront and enterance into the holie booke of Psalmes that hee is a blessed man whom God of his mercie deliuereth and by his grace preserueth from the seate of the scornefull Read also Acts 2.13 and chapt 13. verses 40.41 and Isai 28.22 2. Chron 30.10 and chapt 36.16 Thus much more generallie concerning the reproches done against our Sauiour hanging on the Crosse But let vs come to the consideration of the particular sortes of the scorners and of their seuerall scornings And first to beginne with those who as they were chiefe in outward power and autoritie were likewise chiefe in the sinne euen ring-leaders as wee may say or rather Lordes of the mis-rule vnto all the rest they were as the Euangelist Matthew rehearseth them of foure sorts First the chiefe Priestes euen those that by their office beeing exercised in the offering vp of all sortes of figuratiue oblations and Sacrifices to God which according to the instructions of his Ceremoniall law pointed them to Christ the true Sacrifice ought euen now beholding him to be in sacrificing of himselfe to God to haue better be thought themselues howsoeuer they had bene blinded before Secondlie the Scribes that is to say such as tooke vpon them to be interpreters of the lawe in a most Clarklie manner as a man may say Thirdlie the Elders who were men of speciall estimate among the rest of the people for wisedome and grauitie fit to be assistant with the rest in matters of gouernment and counsell Fourthlie the Pharisies who were a sect pretending a more exact course of a iust and holy life in obseruing of manie traditions which tract of time had by custome authorised among all the Iewes beside that they also boasted of a Doctorlie or Rabbinâ—call knowledge of the lawe All these ioyne all their authorities and credits together still to deface our Sauiour as if they would blot out all honourable remembrance of him among the people of God euen for euer and euer Wherin let vs behold a strange thing yea a thing altogether monstrous that all these sorts of wise and learned men should consent in most extreame folly and outrage giantlike to make warre as it were against God in turning light into darknes truth into error good into euill c. Yet so it is as wee see through the iust iudgment of God because they did not in truth seek to know the truth and to apprehend and cherish the loue of it in their hearts but onely to serue their owne turne so farre forth as might stand with their owne vaine glory and gaine according to that we reade Isaiah chap. 28.14 15 c. and ch 29 9 10 c. compared with Matt. 15.7 8 9 12 13 14. And ch 13. verse 13 14 15. And againe Iohn chap. 12.37 38 39 4â— 41. And chap. 5.44 The like heauie iudgement of God we see euidently vpon the Antichristian Rulers in the Romish Church who hauing put out their owne eyes as it were touching all sound entiâ—e truth of doctrine know nothing beside their owne deuises and blinde deuotions seruing to their prowd pompe and filthy lucre and gaine Let vs therefore take diligent heede that we take a better course that wee may be in the number of those whom God teacheth that is of such as doe vnfainedly humble our selues to learne and obey the truth from him insomuch as himselfe professeth that hee will giue wisedome to the simple and babes and hide it from such as are wise in their owne eyes according as our Lord Iesus Christ hath testified and thankfully confessed to God Matth. 11.25 and as we reade in diuers other places of holy Scripture But let vs come to the reproches and mockes of the Iewish Rulers They are three in number The first against his name or title of Iesus The second against the title King ascribed vnto him The third against the title Sonne of God All which notwithstanding they doe most truly and properly and in the highest degree belong vnto him yet doe they goe about most wickedly ignorantly and blasphemously to disgrace him in them all yea and after a sort as much as lay in them to degrade him from them all But all in vaine for as hee receiued not these honours and dignities from them or any other creature so could neither they nor any other take them away from him Contrary to all indeuours of all the wicked he remaineth the Sonne of God a King yea our King and Sauiour to be blessed and praised for euer Let vs a little consider of their blasphemous ignorance First say they He saued others Not minding to acknowledge the truth of his mighty and sauing miracles in that he deliuered all sorts of diseased and distressed poore soules but rather to traduce and weaken the credit of them as the words next following doe declare he cannot saue himselfe As though they should say Hence it appeareth how vaine all his former workes were in that if he had diuine power indeede hee would now especially declare it in his owne deliuerance from this his misery that is from this his Crosse as afterward they doe further expresse their mindes So then it is plaine that they speake here with like minde as they are recorded to haue spoken Matth. chap. 12. verses 4 c. But as touching their reason take it in the best sense that may be and it carrieth no force in it as euery meane scholler in the schoole of Christ can easily conceiue
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
though in Eue woman kinde was greatly dishonoured in that shee was first in sinne and thereby brought into speciall thraledome both to sinne and Satan yet in Christ they haue this honour to haue their part with the first yea before many men in the imbracing and honouring of him and in seeking that deliuerance and saluation which is brought to light and purchased by him ANd now that we may proceede to the remnant of like sweete consolations What is the comfort of this that albeit the malicious Iewes being superstitiously cruell as hath beene declared made sute to Pilate that the legges of our Sauiour might be broken and that although Pilate also a man of no constancy in his goodnes too easily granted them their sute yet God by his most gratious and diuine prouidence so ordered this matter and ruled both the hearts and hands of the souldiers in such sort that notwithstanding they brake the legges of both the theeues yet they brake no bone of our Sauiour Question What I say is the comfort of this Answer Beside that generall comfort which may iustly arise from the certaintie of Gods counsell and prouidence which can by no counsell or contrary endeuour of man be frustrated as the preuenting of the present counsel and endeuour of the Iewes may well be a very notable and chiefe instance Wee haue also two more special or particular comforts from the same Question Which are they Answere First it is alike notable instance concerning the truth and certaintie of the holy Scriptures in all things wherein they prefigure or foretell what the prouidence or fore appointment and purpose of God is concerning any thing to come Secondly it is a comfortable assurance vnto vs that our Sauiour Christ prefigured in the Paschall Lambe is our true Passeouer euen the Lambe of God sacrificed to take away the sinnes of the world by his death Explication It is very comfortable indeede in eyther of these respects For first insomuch as God had appointed the Paschall Lambe to be a figure of Christ euen in that no bone of it was to be broken therefore did the Lord so order the matter by his watchfull prouidence that as wee see it fulfilled by the testimonie of the holy history not a bone of our Sauiour was broken And secondly from that our further assurance which we haue hereby that our Sauiour is a Passeouer vnto vs through his blood sprinkled on our soules and bodies and apprehended by the hand of our faith through the sanctification of the Spirit of God and of our Sâ—uiour himselfe we haue from hence an infinite measure of comfort concerning our spirituall and eternall deliuerance from sinne death hell and damnation And on the contrary we haue like comfort concerning our translating into the most glorious possession of the kingdome of heauen aboue all the comfort which the Israelites could take in their bodily deliuerance out of the tyrannie of Pharaoh and aboue all the ioy of their temporall possessing of that goodly and fruitfull land of Canaan which God gaue vnto them For if we shall by faith truly feede vpon our Sauiour Christ who is our onely true Paschall Lambe making his flesh our meate and his blood our drinke to slake the hunger and thirst of our soules and to refresh vs in the sure hope of euerlasting life wee shall be most certainely so deliuered that not onely no deadly euilâ— shall be able to touch vs but also that wee shall bee partakers of most perfite and eternall blessing and heauenly happinesse Neither is that to be neglected in this point which a learned Interpreter obserueth That the bones of our Sauiour which are as the timber and strength of the bodie were preserued vntouched to the ende it might appeare to our comfort that in his greatest weakenes hee retained sufficient strength to performe all such things vnto vs fot the which he vouchsafed to die for vs. Beza Hom. 35. in Hist Pas And to this end also it is very comfortable for vs to consider that as God by his most gratious and diuine prouidence restrained the souldiers from breaking any one bone of our Sauiour to the contrarying of the former type and figure so by the same prouidence hee gaue liberty to one of the speare men to follow his cruell minde in a practise vnvsuall in that case to thrust our Sauiour with his speare or iaueline into the side yea as the effect argueth euen to to the very heart of him to the end another Scripture might be fulfilled as the Euangelist Iohn testifieth They shall see him whom they haue thrust through Yea and further also to the end that the blood of our Sauiour Christ yea his blood together with water issuing out of his blessed side as the same Euangelist testifieth might to our exceeding great comfort confirme vnto vs that the death of our Sauiour is vnto vs all in all whatsoeuer was prefigured by the legall purifications and washings with water and by all the bloodie sacrifices slaine by the appointment of God in the same his ceremoniall law that is to say that our Sauiour Christ is by his death and obedience to God both perfect iustification and also perfect sanctification vnto vs as well to beautifie vs with his righteousnes in the sight of God as to cleanse vs from the guiltines and filth of our owne sinnes In which respect the same Euangelist assureth vs to our comfort in the 5. chapter of his first epistle that this blood and water flowing out of the side of our Sauiour are two witnesses here vpon earth familiarly to testifie vnto vs that God hath appinted our Lord Iesus Christ to be a perfect Sauiour vnto his Church And for the amplification of this our comfort hee doeth in the same place first of all reckon another witnes beside these two namely the Spirit which is ready to warrant and performe effectually and in truth all whatsoeuer that blood and water doe represent vnto vs. And herevnto also that is to the sealing vp of this comfort serue the two Sacraments of our Lord Iesus Christ Baptisme and the Supper of the Lord in that either of them doe both signifie and assure vs that our Sauiour by his death is both iustification and sanctification vnto vs. Great therefore is the comfort of these things vnto vs they being truly beleeued of vs. Neuerthelesse here it is necessary that we doe obserue that whereas the Euangelist Iohn ascribeth these most sweete and comfortable fruites and benefits to that blood and water which issued out of the side of our Sauiour after that hee was now freshly dead that his meaning is not in any wise to exclude any part of his blood shed in the sense and feeling of Gods wrath for our sin either in his bloody sweate in the garden or by the distillation and dropping of his blood from his holy hands and feete while yet he liued hanging vpon the Crosse which was most properly and principally
not take his lawfull delight and pleasure while his Captaine was in the danger and difficulties of warre in the field But Peter for want of such due consideration is like to such a foolish souldier as rusheth into the battell without all weapons and armour And therefore no maruell though he was grieuously wounded and very narrowly escaped death yea though he was speedily reskued To this purpose the holy prouidence of God is worthily to be obserued which to the end that Peters presumption and selfe-confidence might be chasticed for a common admonition to all would not suffer him to be hidden but so soone as he is come in at the doore he is challenged by one to be a Disciple of Christ yea the partie eyeth him and hauing well looked on him and as we may say faced him he vseth these words This man also was with him Luke 22.56 And after this another And by occasion thereof many together make their challenge against poore Peter They reason also against him from his speech that he was a Galilean and therefore the more like to be one of them Mat 26.73 yea one of the company among the rest laieth to Peters charge that he saw him with our Sauiour in the garden And this man as S. Iohn testifieth was the Cosen of him whose eare Peter had cut off in the garden Thus Peter being pitifully snared as a doue deceiued and without heart as the Prophet speaketh falleth for the reliefe of himselfe most vnfaithfully to denie his Maister euen at the first assault And as the heate of the skirmish increased so did hee shewe himself more and more cowardly yea worse then a coward proceeding from simple deniall to a swearing and cursing deniall and from a sodaine deniall to a deniall vpon an howres respite and that also after that he was admonished by the crowe of the Cocke once Marke 14.68 Luke 22.59 In which space of time and by this admonition of the Cocke hee ought to haue beene brought to some better thoughts then before seeing our Sauiour made that a signe of admonition vnto him Thus pitifully did Peter fall for a iust punishment of his carnall confidence in his owne strength and the rather because he neglected that warning which our Sauiour had giuen him before In the which fall no doubt Peter should haue lien for euer had not our Lord Iesus Christ taken tender compassion of him giuen him grace to repent For no meanes could moue him to consider his sinne till our Sauiour turned backe and looked vpon him and therewithall touched his heart by the finger of his holy spirit Mat 26.75 Mark 14.72 Luke 22.62 Wherefore now for our owne admonition to the end we may not fall with Peter let vs take heede that we doe not presume with him as hee did at this time of his so grieuous a fall Neither let vs be negligent in prayer as he was at the same time But let vs receiue instruction and learne to be wise from his folie praying God to make vs without any such fall faithfull in some measure as Peter was in an excellent degree euer after his conuersion Yea and according to the wise example of such as haue obtained the crowne of martyrdome let vs in all times of triall and persecution giue our selues much to prayer and supplication to God that by distrusting our owne selues we may settle our hearts to put our whole trust in the liuing God Verily it is no small triall when the goods and libertie and life of a man are called into question all together as our blessed Martyres who gaue their liues for the testimonie of the truth of God giue vs to vnderstand by their practise and also by their letters to others which they concluded often with Pray Pray Pray Vnto this example of Peter wee may add that other of Iudas also for our further admonitiō to the same end insomuch as though it pleased God to giue Peter grace to repent who sinned of infirmity yet he would not grant it to Iudas who sinned not through sodaine feare and terrour but malitiously and of deliberate and set purpose yea as it is very likely euen against the holy Ghost in a very high degree Wherefore from the most fearefull example of Iudas let vs in any case learne to take heede that we doe not secretly harden our hearts as Iudas did neither yet that we stomake any that rebuke vs for our faults as he did our Sauiour Let vs also from his example take warning to beware of hypocrisie and to resist all beginnings of euill betimes whether it be theeuish pilfrie or any other sinne Neither let vs content our selues onely with an externall profession of Christianitie as Iudas did Nay rather let vs take earnest warning that we doe on the contrary labour after inward truth of heart in the profession of the name of Christ and that we keepe our selues so faithful and vpright to God his truth and his church that we may neuer vpon any occasion become false brethren Chiefly let vs be faithfull to God and so shal we be preserued in fidelitie toward his church and euery part and member thereof Now the excellencie of truth aboue hypocrisie we may also easily perceiue by comparing these examples of Iudas and Peter together For although the repentance of Iudas might externally be thought greater then Peters insomuch as Iudas confessed his sinne openly and restoreth the mony which hee had receiued for the hier of his wickednes c. but Peter wept not openly he doth not openly confesse his sinne but onely secretly to God when he had withdrawn himselfe from companie c. yet because that which Peter did was done in truth and he sought to God for mercie in trust of his goodnes therefore was it accepted of God when as the repentance of Iudas being extorted and in despaire of Gods mercie through an euill conscience both it and Iudas himselfe were reiected This repentance growing from an euill cause it rested in an euil issue For he most vnnaturally cruelly and violently threw down himselfe as it were from a high gibbet or win-beame and so hanged himselfe that with the vehemencie of the fall his bowells gushed our of his body Thus as the common saying is he must needes goe whom the Diuel driueth For like as he gaue entertainment to the Diuell to fill his heart to practise his wickednes so no doubt through the iust iudgement of GOD the Diuel was full as great with him to driue him to worke this horrible mischiefe vpon himselfe Wherefore let vs I beseech ye be exceedingly carefull that we tread not in Iudas his steppes nor walke in his crooked waies And if at any time wee fall let vs pray earnestly to God that it may please him to vouchsafe to giue vs Peters repentance which was a true and beleeuing repentance and not the confounding and despairing repentance of Iudas And thus by the way as it were these two
from Ierusalem to Emmaus And last of all the Apostles of our Sauiour Christ ExplicatioÌ„ proofe For the testimony of the holy Angells reade Matth. 28.5.6 Marke 16.6 Luke â—4 4 â— Iohn 20.12.13 The Euangelistes Matthew and Marke doe make mention onely of one Angell because there did but one speake vnto the women But Luke Iohn do testifie of two therefore ascribe the speech to both of them because he that spake not did neuerthelesse giue consent to all that was spoken as well as if he himselfe had spoken the same And herein let vs obserue the readinesse of the holy Angells to shew themselues seruants vnto our Sauiour Christ as well in the publishing of his resurrection as they had done before in the publishing of his birth This may leade vs to consider further of the most high excellency of our Sauiour Christ in that the holy Angells are willingly and dutifully seruants vnto him And likewise the great loue they beare vnto those which are belonging to Christ euen for that loue and reuerence sake which they beare to him as appeareth by their most gentle and comfortable speeches vnto the women Touching the Saints that rose from the dead we heard but a while since from the testimony of the Euangelist Matthew chap. 27.52.53 that our Sauiour raised them vp to be reall witnesses of the vertue and end of his resurrection which is to raise vp the bodies of all the elect in due time to the possession of eternâ—ll life Yea and considering that the end of their resurrection was vndoubtedly such as wee haue said wee may without vanitie of curious speculation furthermore conceiue of them that they did by word of mouth testifie the resurrection of our Sauiour to those vnto whom they did appeare Of the testimonie of the Souldiers wee reade Matth. 28.11 the which their testimonie notwithstanding it was not willingly yeelded for any loue of the truth but rather against their will yet may it be vnto vs as a testimonie of good credite considering therein that the hand of God did inforce them to acknowledge the truth though they were willing by and by for filthy lucres sake to giue forth a false rumour as if his bodie had beene stolen away by his Disciples while themselues were asleepe c. But the vanitie of this lye is palpable euen in it selfe For how vnlikely is it that his poore daunted Disciples should dare attempt such a matter Likewise how vnlikely that none of the souldiers should bee more waking then others to heare so great a noyse as must needes bee by remoouing of the great stone c Moreouer how absurd is it that ther should be no pursuit made after these graue-robbers And besides it is not to be neglected of vs that as the holy Euangelist reporteth not all but some of the watch came to the high Priestes the rest verie likely were more constant in speaking to others that which they were most deepely conuicted to bee the truth So then let the wicked Priestes and Elders be as bountifull as they were to corrupt the false souldiers to giue foâ—th their grosse lye let the wicked souldiers set the truth to sale for mony and sell their soules to the diuell let all foolish and reprobate Iewes giue credite to this senslesse rumour that the body of our Sâ—uiour was stolen out of the graue yet vnto vs their owne first report if we had no other testimony should be sufficient to confirme vs and to detect and ouerthrow their after lye as that which came to late and is altogether too weake to dispossesse the truth it hauing already taken sure possession in the hearts of all the children thereof Concerning the testimony of the godly women whom both the holy Angells and also our Sauiour himselfe authorised to bee witnesses of this publike and common truth though by priuate message onely to the Disciples wee reade Matth. chap. 28.7.8 Marke 16.7.8 Luke 24.8.10 Iohn 20.17.18 Concerning these women witnesses though the Euangelist Iohn doeth make mention onely of Marie Magdalene because shee was the first yet the Euangelist Matthew nameth the other Marie also whom Marke noteth to bee the mother of Iames the lesse and of Ioses ch 15. verse 40. and ch 16.1 with whom also he doth in the same places reckon Salâ—m And Luke beside these nameth Ioanna yea and addeth that there were other women also with them as wee may reade in the places euen now alledged out of him all of them being no doubt wise godly and reuerend women worthy of credite in the report of this most graue matter which was committed vnto them howsoeuer the most of the Disciples to whom they made report thereof would not at the first beleeue it but esteemed their message no better then as if it had beene a thing deuised of their owne heads as wee reade Mark. 16.11 and Luk. 24.11 It is like also that some of the women were more weake then other at the first yea so as they seeme vnfit either to receiue or to deliuer the message of the Angell as appeareth by that which Marke writeth chap. 16.8 For he saith They went out quickly and fled from the Sepulchre Yea as he saith further they trembled and were amazed neither said any thing to any man c. Neuerthelesse we may assure our selues that they did recouer themselues out of their feare yea so far that some made faithfull report of that which they saw so soone as they were gone to the disciples Of the which we shall haue occasion to consider more afterward Fiftly for the testimony of the two disciples who went from Ierusalem to Emmaus reade Luke 24.30.33 and 35. And Mark 16.12.13 Of the which likewise more afterward Finally albeit the holy Apostles not yet indued with the extraordinarie gifts and graces of the holy Ghost did at the first doubt againe and againe and were all very weake to beleeue that our Sauiour was risen though some more weak then other yea so as the weakest of these women might iustly haue shamed them yet after they had vanquished their vnbeliefe they became not onely priuate witnesses as the women were but publike witnesses and preachers of the Resurrection wi h speciall power and authoritie from God to the certifying of all the Nations of the world herein For the which read Luke cha 24.48 Now saith our Sauiour ye are witnesses of these things And Act. 1.8 Ye shall receiue power of the holy Ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the earth And in the same ch ver 22. the Apostle Peter speaking for the election of one to be an Apostle in stead of Iudas whose roome was vacant he saith thus Of those men which haue companied with vs all the time that the Lord Iesus was conuersant among vs Beginning from the baptisme of Iohn vnto the day that
to see whether it were so or no. Yea more then this this newes was brought by some other of the women most likely by them who at the sight of the Angels fled first from the sepulchre for feare of whom Marke seemeth to write ch 16.8 that they saw a vision of Angels who affirmed that Iesus was aliue And thus Cleopas hath ingenuously declared what the cōmunication of himselfe his companion was without any feare who it might be to whom they spake whether he were an enemie or a friend They cannot but professe themselues to haue an honourable opinion of him whom their Rulers had most odiously and vniustly pursued to the death as if hee had beene a deceiuer or a traitour c. Now he doth therewithall likewise simply and plainely open vnto our Sauiour though as yet he little thought that it was he the very cause or causes of his and his companions griefe yea of the common griefe of the rest of the Disciples First because whereas they trusted before that hee should haue deliuered Israel now by reason that such a death fell vpon him they beganne to call their former thoughts into question and doubt Secondly because notwithstanding the newes that was brought began to cheare vp their hearts in that they had an inckling that he should be aliue againe yet they could not be perswaded that it was so because no doubt they imagined strongly that if it had beene so it should haue beene done in another manner of sort that is in more pompous magnificence then was reported or could yet be found to haue beene performed Such was the answer of Cleopas he therein laying forth at large both what was the communication of himselfe and his companion and also what their griefe was Now let vs heare the reply of our Sauiour though hetherto he thought it not meete to discouer himselfe Question How doth saint Luke lay this forth vnto vs Answer This is contained in the 24. chap. verses 25 26 27. as it followeth thus 25 Then he said vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken 26 Ought not Christ to haue suffered these things and to enter into his glory 27 And he began saith Luke from Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Explicatiō In this reply of our Sauiour wee haue three things of most worthy obseruation to consider First the earnest reprehension which hee giueth his Disciples verse 26. O fooles c. Secondly his like earnest short reprehensiue and interrogatory affirmation of the truth called into question by them Thirdly a large proofe and confirmation of the same truth from all the holy scriptures of the old Testament as the Euangelist plainely testifieth though for breuities sake insomuch as hee hath euery where mentioned them in the history of the Gospel of our Sauiour as occasion was offered before he doth not repeate them now againe All these things are exceeding profitable for our instruction let vs therefore stand a while to ponder and weigh them And first let vs well know and willingly suffer our selues to be admonished of that it is a great sinne in the sight of God and our Sauiour to be dullards and sluggards in the knowledge beliefe of the holy scriptures of God Yea that it is a great sinne in vs not to be ready and chearefull in the vnderstanding and faith of them all without exception seeing God by his holy Spirit spake in the ministery of his holy Prophets both by their speech and also by their writing whosoeuer of thē haue either spoken or written any thing from the beginning of the world For otherwise our Sauiour would neuer haue bin thus earnest in calling his Disciples fooles or dullards for want of the knowledge hereof seeing they were not altogether ignorant and vnbeleeuing and the rather seeing they were not of the eleuen but of the more ordinary sort of his Disciples Wherefore I pray you let vs diligently marke that all the excellencie of our wisedome consisteth in the knowledge and faith of the holy Scriptures yea both of the old and also of the new Testament euer since that God hath of his singular mercy caused them to be written and added to the olde for the further instruction and edification of his Church in the knowledge and faith of the same his truth Without this we are but fooles and dullardes as our Sauiour telleth vs how sharpe and quicke witted or how graue and profound so euer any of vs may seeme to be otherwise Yea though wee were as wise as Ahitophel or as subtile as Herod c. And therefore also let vs not onely mark but euen stirre vp our selues to performe it that wee giue our selues to be most ready and chearefull in the imbracing of the knowledge and faith of the holy Scriptures infinitely aboue all things in the world beside Let vs not be negligent readers and drowsie hearers c but most diligent and alwaies waking as good schollers and profitable students vnder so excellent a Schoolemaster as our Sauiour is that we may not onely vnderstand with our minde but also beleeue in our hearts as our Sauiour requireth in that he saith O fooles and slow of heart to beleeue c. This reproofe is to be vnderstood and taken as most sharpe against those who hauing had the best meanes of knowledge and faith haue made the least profiting according to the reproofe of the Galatians ch 3.1 Let such therfore especially lay this rebuke of our Sauiour to heart and learne to be more wise and diligent for euer hereafter lest at the last they feele the euerlasting discommodity smart of it when our Sauiour shall come againe to take heauy vengeance vpon such vnprofitable truants as they are threatned 2. Thes 1.7.8 c. Thus much concerning the first branch of the reply of our Sauiour Touching the second branch of it we are to consider that he doth briefly abridge and comprehend in two heads all that the holy Prophets haue written of him in the old Testament to wit those things which concerne his sufferings first and then those which doe concerne his glory which was to follow after the same According to the which abridgement of our Sauiour the Apostle Peter writeth that it was the search inquirie of the Prophets chiefly and principally aboue all other things after the sufferings that should come vnto Christ and the glory that should follow 1. Epist 1.11 The same abridgement also doth the Apostle Paul make of his doctrine Act. 26. verses 22.23 So then that which these Disciples of our Sauiour ignorantly took an occasion to stumble at and therevpon to begin to doubt whether he were the true Messiah and redeemer of his people it ought to haue been a speciall confirmation vnto them insomuch as the prophesies of the holy Scriptures giuen forth of the true Messiah were
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
or againe to the thrise repeated charge and direction of our Sauiour Now before all other things it shall be to speciall good end and purpose that wee consider diligently of that ende which our Sauiour propounded to himselfe First in his thrise propounded question and then in his thrise repeated charge and direction For this being knowne all things else will be easie and plaine Question What therefore was the purpose of our Sauiour herein Answer The purpose of our Sauiour in his thrise propounded question Simon the sonne of Iona louest thou me more then these c. it was to put Peter to an earnest triall and examination of the truth of his affection toward him And in his thrise repeated charge or direction feed my lambs c it was his purpose to giue him a certaine rule how he should both try to the peace of his owne conscience in the sight of God and also declare before the Church the truth of the same his loue And all this that he might be a common example for the admonition and instruction of the rest of the Disciples and of all other ministers of the word to the end of the world ExplicatioÌ„ This no doubt was the very purpose of our Sauiour in either part of his speech vnto him And so doth maister Beza well expound the same Simon fili-Ionae amas me verba sunt non sciscitantis itane seres habeat necne sed eum quem alloquebatur excitantis ad serio de ijs cogitandum eliciendum ex eius ore quae praesentibus condiscipulis inseruirent That is Simon sonne of Iona louest thou me They are words saith he not asking whether the thing be so or no but such as were to excite and stirre vp the partie to whom they were spoken to bethinke himselfe earnestly of them and that they might drawe from his mouth such things as might serue for the instruction of his fellowe-Disciples present with him The occasion whereof was as we may suppose more immediately euen that late and not so well aduised aduenture which he made in casting himselfe into the sea to swimme vnto our Sauiour before the rest could come by ship to land his zeale carrying him vpon a sodaine thereunto Yet not onely vpon that occasion but also as we haue good reason to thinke because our Sauiour would point him a little further back to consider of that ouer bold profession which he had made a little before his death that though all should be offended by him yet he would neuer be offended c. In the which his high confidence in himselfe he altogether deceiued himselfe as his thrise deniall might haue put himselfe in perfect remembrance of so that he ought to learne remember from thence neuer in any thing to presume or boast aboue that is meete as before he had done Neuerthelesse we must not thinke that our Sauiour putteth Peter to this examination and trial of his loue with a mind to vpbraid or shame him with the remembrance of his former fall of the which he did speedily and most earnestly repent him as is euident in the last ver of the same 26. ch of S. Math. Neither yet that he would altogether discredite reiect this late signification of his most feruent affection toward him which surely was nothing fained or hypocriticall but as was answered to put him to an earnest triall of the truth of his owne heart to his further comfort therein the which no doubt our Sauiour saw to be very necessary and also very profitable for him and for vs and for all his fellow disciples with him Question Why so Answer To the end that vpon the threefold sifting and trying of his heart and from his threefold protestation of his vnfained loue as in the sight of God whom he knew to be priuie to the worke of his owne grace therein he might haue the more comfortable assurance of the truth both of hiâ— former repentance touching his threefold deniall and also of his present purpose to cleaue more firmely and constantly to our Sauiour then he had done before ExplicatioÌ„ To this end in deede it was both very necessary and also very profitable to Peter and to vs also from his example For if hee had not beene notably confirmed against the guiltines of his former reuolt the diuell would haue had great aduantage to discourage him in time of tentation as if hee aboue all other had beene vnmeete to be an Apostles seeing he had so shamefully denied his Maister Like also as if Paul had not beene in like speciall manner called and assured the guiltinesse of his former persecuting of our Sauiour in his Saints which he often lamenteth it would haue beene an exceeding discouragement vnto him c. Neither are wee to doubt but that our Sauiour gaue Peter grace to make very good vse of it so long as he liued Yea and euen presently to see more clearely into the vnaduised hastines of his nature wherewithall his holy zeale was not a little mixed and stayned And this was the reason why he answereth not to the latter part of the question of our Sauiour but modestâ—y beareth the gentle rebuke which he gaue his owne conscience telling him that our Sauiour was as deare to the other Disciples and namely to Iohn his beloued disciple as euer he was to him And so in deede he might well thinke and acknowledge from his heart insomuch as that loue is not the greatest loue which is most earnest in a sodaine heate and then more speedily slaketh againe but that which being sound and true is also most constant and therewithall most wisely ordered c. In which respect there was better proofe of the loue of Iohn then there was of Peters loue before this time that our Sauiour put him to this triall and examination of it and before that Peter gaue this modest answere to him The which modestie of Peter in leauing the comparison and resting in the simple protestation of his owne vnfained loue how greatly so euer failing in due moderation caused our Sauiour also to let fall that part of his question and insisteth onely in the former for a further triall of that vnfained loue which hee professed himselfe to beare vnto him Moreouer let vs obserue in Peters three-fold profession and protestation of his loue and namely in that hee appealeth vnto our Sauiour as vnto him that knew his heart yea and with this amplification the last time that hee knew all things let vs I say obserue that he therein expresly acknowledgeth the Deitie of our Sauiour For it belongeth to God onely to know the heart and to be priuie to all things according to that in the Prophet Ieremy chap. 17.10 I the Lord search the heart and trie the reines And according to the protestation of the Apostle Paul 2. Cor. 11.31 God euen the Father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not
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
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
his maiestie verse 16. of the same chap. For he was gloriously transfigured before thē Mat. 17 2. much rather then may it be said in respect of his sitting at the right hand of God that he hath receiued most high honour glory frō God But because the highest dignity and honour of person was not sufficient for our Sauiour so infinit was the loue of God toward him and his own worthines in himselfe therefore did he ioyne a like soueraignty of office with his excellency of person that his power might maintaine and vpholde his honour For potentia est custos vindex honoris according to that which we may further reade Eph. 1.20 21 20 21 22 23. God set Christ at his right hand in the heauenly places farre aboue all principalitie and power and might and dominion euery name that is named not in this world onely but also in that which is to come And he hath made all things subiect vnder his feete and hath appointed him ouer all things to bee the head to the Church which is his bodie euen the fulnesse of him that filleth all in all things And Philip. 2.9 God hath exalted him and giuen him a name aboue euery name And 1. Pet. 3.22 and Heb. 2.9 We see Iesus crowned with glorie and honor Indeed as the Apostle saith in the same place our Sauiour was made a litle inferiour to the Angells through the suffering of death yea in that the Son of God was made man it was a wonderfull humiliation which he stooped vnto But now on the contrarie the aduancement is so great that wee may say that man is after a sort made the most high God This most high and diuine soueraignty of our Sauiour in office ioyned with the most high dignity and honour of his Person consisteth partly in that power which hee hath from God ouer men and partly in that fauour which he hath with God for men as was answered But because these things are afterward to be considered more fully in the benefites and comforts belonging to the faith of this Article therefore wee will content our selues onely to haue made mention of them now In the meane season let vs first obserue this in a word that whereas the holy Scriptures teach vs that our Sauiour sitteth at the right hand of the Father in the heauens we are not to conceiue as though he were restrained from all motion of his bodie Though indeede it is all one with him now whether he doe continually sit or should be in continuall motion and bodily action or should be continually standing as Stephen saw him And the right hand of God is principally euery where in the most glorious heauens where the throne of his Maiesty is Neither is our Sauiour said to sit at the right hand of God so much by these words to note the situation as one would say of his bodie as that excellent estate degree wherein hee is according to that which was declared before Question Now therefore all these things duly considered and laid together What is briefly the meaning of all the words of this Article He sitteth at the right hand of God the Father almightie Answer This Article teacheth me euery true christian vndoubtedly to beleeue that the only begotten Sonne of God our glorious Lord Iesus Christ who after his death rose againe bodily from the dead is now in the same our humane nature not onely ascended bodily into heauen but also that he hath there receiued of the Father as a fruit declaration of his infinite loue toward him and as a fruit of his owne infinite merit and worthinesse in his sight all perfection of diuine power glorie and maiestie to the perfecting of all things belonging to his most high and eternall office of kingdome ouer all and o priesthood prophetship for the perfect saluation glorification of his Church euen in that he is the Sonne of man Explication and proofe It is verie true For herein is fully confirmed to our Sauiour Christ that which he himselfe had affirmed before his death Iohn 5.20 27. The Father loueth the Sonne and sheweth him all things whatsoeuer he himselfe doth and hee will shew him greater workes then these that ye should meruaile c. And he hath giuen him power also to execute iudgement in that he is the sonne of man And that also is herein fulfilled which he said a little before his ascension Matth. 28.18 All power is giuen me in heauen and in earth And that which hee praied Iohn 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee as thou hast giuen him power ouer all flesh that he should giue eternall life to all them whom thou hast giuen vnto him And verse 5. Glorifie me thou Father with thine owne selfe with the glorie which I ha◠with thee before the world was In the which glorie of the Father he shall come at the last day Matth. 16.27 And chap. 25.31 And Luke 21.27 with power and great glorie THus from the meaning of the Article we come to the promise Question Haue we therefore any promise that our Sauiour Christ should be seated at the right hand of God the Father for our benefit Answer The prophesie in the 110. Psalme verse 1. containeth a promise in it saying The Lord saide to my Lord sit thou at my right hand till I make thine enemies thy foote stoole Explication and proofe It is true For the conquest of our Sauiour promised to him was also to the benefit of the Church as the same Psalme doth plainely declare But because the promise will further appeare from all the effects thereof in the most comfortable fruits and benefites The Comforts which the sitting of our Sauiour at the right hand of God hath brought vnto the Church therefore wee will abruptly breake off from the promise and haste vnto them Qu. Which are those most comfortable fruits and benefits An. To speake as the truth is generally by this most high exaltation of our Sauiour Christ in our humane nature all the fruits how manie and how great soeuer wee receiue by him euen from his verie incarnation and first comming into the world to his ascension vp into heauen to wit redemption iustification sanctification saluation and whatsoeuer else beside they are all most perfectly warranted and sealed vp vnto vs and to euery true christian beleeuer yea euen to the poorest and basest of those which doe truly beleeue in his name It is very true according as that one place of the Apostle Saint Paul Rom. 8.29 30 c. Explicatiō proofe euen to the end of the chapter may aboundantly proue and declare For albeit as we must acknowledge he deduceth and deriveth our saluation from the very first and supreame cause of i◠that is to say from the most sacred and eternall election and high counsell of God yet he proceedeth to make the most low humiliation of our
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
warres see that ye be not troubled for all these things must come to passe but the end is not yet 7 For Nation shall rise against Nation and realme against realme and there shal be pestilence and famine and earthquakes in diuers places 8 All these are but the beginning of trouble to wit in comparison of those that should be in the time of the siege of Ierusalem and at the end of the world 9 Then shall they deliuer you vp to be afflicted and they shall kill you and yee shal be hated of all Nations for my names sake 10 And theÌ„ shal many be offended they shal betray one another hate one another 11 And many false Prophets shall arise and deceiue many 12 And because iniquitie shal be increased the loue of many shal be colde 13 But he that indureth to the end he shall be saued 14 And this Gospel of the kingdome shal be preached through the whole world for a witnesse to all Nations and then shall the end come Ex. Here we see that the disciples of our Sauiour propound vnto him a double question And we haue also in these words the answer of our Sauiour something more generally to both as I take it as was said before Bu before we come to the words of the present text it shall be good for vs to consider of the occasion which the disciples took to ask these questions That is euident froÌ„ the latter end of the former chapter where our Sauiour after he had vehemently reproued the sins of the Scribes Pharisies with theÌ„ those that were willingly misled by them he foretelleth threatneth the desolation of Ierusalem Behold saith our Sauiour your habitation shal be left vnto you desolate According also to that which he had said before Luke 19.41 c. Herevpon the disciples instead that they should froÌ„ the most graue sermon of our Sauiour Christ euen grieuing at the contempt done by the rulers against their Lord Master our Lord Sauiour haue held their hearts in the meditation of the hainousnes of sin in the sight of god froÌ„ the coÌ„sideration of his heauy iudgements denounced against it yea so that for the sinnes of the people he would not spare his own citie nor the holy place of his worship they assoone as they came out of the temple do very childishly cast their eies vpoÌ„ the goodly building of it partly pittying to think of the ruine threatned partly imagining as was said that the world should as soon be at an end as IerusaleÌ„ should be destroied And according to their own fond conceit in which they pleased theÌ„selues their senses as if they had neuer seen the temple before one among the rest as Mark writeth ch 13.1 also the other consenting with him would haue induced our Sauiour to turn back to behold the building as they did But our Sauiour doth earnestly rebuke them as the Euangelist Luke maketh this point most plaine chap. 21.6 saying Are these the things that ye looke vpon For so he might very iustly doe specially at this time when they so crossed his doctrine though simply in it selfe it was not a thing meerely vnlawfull to behold the beautie of so goodly a building as the Temple was And therewithall our Sauâ—our doth in the like earnestnesse iustifie and confirme that which hee had before affirmed saying vnto them See yee not all these things Verily I say vnto you there shall not be here left a stone vpon a stone that shall not bee cast downe And that also very iustly because the wicked rulers people of Ierusalem had profaned the worship Temple of God making it of a house of praier a den of theeues because they refused to submit theÌ„selues to the Lord of the Temple c. It is no other thing then that which God hath threatned Ier. 18.9 10. And thus we see what was the occasion whereby the Disciples were moued to ask our Sauiour the double question before mentioned partly because our Sauiour had threatned the destruction of Ierusalem and partly because after they were reproued confirmed against their negligent doubting and gaue heedfull credit to the word of our Sauiour wherein they are to be commended they did therewithall now forthwith imagine of their own heads that the end of the world which our Sauiour had spoken of diuers times before should be at the same time as though the Temple ceremonies thereof were appointed to continue as long as the world should last For this cause foure of them to wit Peter and Iames and Iohn and Andrew as S. Marke reporteth came to our Sauiour then sitting vpon the mount of Oliues and asked him secretly saying Tell vs when these things shall be and what shall be the signe when all these things shall be fulfilled But Matthew maketh the matter more full and plaine reporting their demand or intreatie as was rehearsed thus Tel vs when these things shal be and what signes shal be of thy comming and of the end of the world And Luke recordeth it interrogatiuely Master when shal these things be Thus much for the questions Now let vs come to the answer of our Sauiour wherein this first of all may well be obserued of vs that our Sauiour doth not satisfie their curious desire which was onely to know the time as one would say historically as if all troubles were now ouer and that they should forthwith without any fight obtaine the victory like as all of vs would gladly goe to heauen with as much ease and pleasure as might be but our Sauiour as I was about to say doeth not in his answer somuch respect the intent of his disciples as to teach them those things where of it was necessary that they should be admonished in respect of the diuers tentations and dangers which belonged to the same Our Sauiour therefore instead of making them a direct answer giueth his Disciples warning and in them vs and his whole Church to take diligent heede against these great and perillous dangers before that time shall come First that we be not peruerted in our mindes by any false Christ or false Prophet Secondly that we be not discouraged in our hearts by any outward feares and troubles common in the world or by any persecutions more proper to the Church of God Thirdly that we be not offended or caused to stumble either at the falling away of false brethren or at the declining and fainting of the weake But that contrariwise we remaine faithfull and constant in a zealous profession and obedience of the truth euen to the end And herevnto our Sauiour gaue both his Disciples and vs and the whole Church these three singular incouragements First that he will be most gratiously present and assistant by his most holy and comfortable Spirit in the most grieuous afflictions of all such as will continue faithfull vnto him Secondly that they shall be assuredly eternally saued in
to think that we know nothing so throughly and perfectly as we ought to know it or to beleeue in it and obey it Hetherto of the first part of the warning of our Sauiour Christ that we take heed that we be not deceiued either by false Christes or by false Prophets It followeth that we do likewise consider of the second part which is against those discouragements which might arise from outward troubles such as our Sauiour foretelleth should be either generally in the world euen so long as the world shal last or more particularly with like continuance or often renewings against the Church of God to the special trial trouble of his seruants either in goods liberty or life it selfe And that either by the hatred of their own kindred against the law of nature or by the false and back sliding brethren contrarie to the law of God all bond of true christianity For against all these doth our Sauiour giue vs a gratious admonition take heede that we be at no time inordinatly disquieted by theÌ„ Ye shall heare of warres saith our Sauiour or rather we may read it thus ye shall heare warres to wit the stroke of the drum or sound of the Trumpet c. either more neere at hand or further off as we heard the noise of the great Gunnes against Ostend the other Sommer And touching rumors of warres wee haue heard them in our age as others haue done in their times from diuers places Yea so as there is still great likelihood that they shal coÌ„tinue as they haue done heretofore no man knowing how long nor to what extremity they may grow Neuerthelesse be ye not troubled saith our Sauiour so as ye should for this giue ouer the profession of my name nor any thing remit or lay aside the work of the lord so far forth as ye may by any lawful means further promote the same The warres rumors of warres such as the Iewes had experience of as Iosephus reporteth were vnder these Romane gouernours Cumanus Felix Albinus Florus in the cities of Caesarea Scythopolis Aschelon Ptolomais Alexandria Damascus before that Ierusalem was besieged ouercome by Vespasian Titus the Romane Emperours theÌ„selues And touching the warres rumors of warres among vs Christians they are so rife in our knowledge hearing to this day that wee neede say nothing of them saue onely to wonder at Gods mercy that they haue not been more greeuous to vs for our parts and to haue commiscration of our brethren who haue been more sharply afflicted then our selues But our Sauiour proceedeth to incourage his Disciples all christians to be of good cheare thogh beside wars rumors of wars they must look that there shal be likewise often renewings of pestilence famine and earthquakes that is though God for the sinnes of the world doe send all foure of his great iudgments according to his threatning giuen forth against Israel by his Prophet Ezekiel Earthquakes being here put in stead of wilde beasts there mentioned which may well be accounted for the roaring of the Lion in the Forest as the Prophet Amos speaketh both of theÌ„ the rest of God his iudgements For all these our Sa would haue him Disciples look to meet with in the world and yet not to be discouraged or confounded And how truly the words of our Sauiour haue bin are fro time to time performed both we all the world haue sufficiently tasted God grant that we may learn by theÌ„ to repent of our sins but touching well doing that we may not be discouraged but rather quickened to all godlinesse thereby according to this blessed admonition of our Sauiour Now touching afflictions troubles against the Church more immediatly we read ver 9 10. TheÌ„ saith our Sauiour they shal deliuer you to be afflicted to wit in course of pretended iustice before the Magistrate as it is by the other EuaÌ„gelists Mark Luke expressed in these words They shal bring you before Kings Rulers for my names sake Where also these diuers kinds of afflictions are mentioned scourging imprisoning killing of some Yet our Sauiour would not haue his disciples danted nor any christian for al this And to this purpose he doth adde in the same Euangelists most gratious promises to the animating of theÌ„ vs. For wheras in such extremities we are vsually ready to discourage our selues while euery poore christian is apt to think thus with himselfe This was the estate of poore christians in the 10. persecâ—tions vnder the heathen Emperours since that vnder the câ—uell Pope and in late daies among our selues in the reigne of Queene Mary as tâ—e Acts and Monuments of the Church doe perfitly shew me promerimnate apologethenat Alas what shall I do I shall be carried before great learned men before great men of power authority hauing both the prison the whip the sword at their coÌ„mandement before men of stern sower countenances before men of taunting reuiling spirits before men of ireful cruel affections c. what shal I say how shal I behaue my self so that I may not dishonour the glorious holy profession of the name of christ nor giue the wicked any iust occasioÌ„ to make a scorn of my self the blessed gospel c Behold our Sauiour giueth vs his gratious promise to this effect Let vs chearfully dispose our selues to answer as wisely reuerently meekly as we can the Lord himselfe wil be so assistant by his holy spirit to guide both our harts our tongs that he wil glorifie himselfe by vs in conuicting the aduersaries of the truth by that testimony which he shall giue vnto it either to moue theÌ„ to repentance to win theÌ„ to the gospel or els to leaue them without all excuse when they shal see vs ready if they will so far presse vs to seale our professioÌ„ of the truth with our blood And therfore saith our Sauiour to this effect as we read in Marke Luke See ye giue place to no distrustful or distracting thoughts or doubts for so doth the word which he vseth signifie neither be ye careful to make any eloquent exquisite apologies or defences but go ye euen simply plainly to worke I wil be with you giuing you such a spirit such wisdome as your aduersaries shal not be able to resist We must not then be carelesse neither distrustfully careful We may wel incourage our selues by the word of our Sauiour as Moses did by looking vp to the inuisible God against all the fierce countenances speeches of meÌ„ against all their carnal wit And to coÌ„clude while we shal coÌ„sider what reproaches cruelties our Sa indured himself so hath not only left behind him the doctrine but also an exaÌ„ple of incoÌ„parable sufferings Heb. 12.2 3. why should we refuse to take such part as our Lo M. did Now thirdly for incouragement
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
feast at night but also that the Bride-groome should be brought to the Bride by a traine or companie of maidens the daughters of his neare friendes Yet I doubt not but he doth of purpose chose to giue forth this parable vnder the name and example of womankinde yea euen of yong and tender maides to admonish them as well as men that as they are appointed of God to bee heires of the same grace and saluation so they may knowe that the same dutie of watchfulnesse and constancie in the faith and in all good fruites thereof is to be performed of them in their places and callings as well as of men Yea the yonger are hereby admonished as wel as the elder yong men and maides also old men and children as it is in the 148. Psalme No youth or tendernesse of those that bee of discretion must exempt vs from vsing all good diligence and painefulnesse in seeking after the kingdome of heauen Wee knowe the curse which the Lord threateneth whereof euen the daintie and delicate both men and women that will scarcely set their foote on the ground shall bee partakers as well as the rest for their want of care to obey the Lawes and commandements of God Deut 28. verse 5â— and 56. Let vs therefore all without exception knowe that it is our dutie to watch diligently and carefully to prepare our selues against the day of the Lords iudgement whensoeuer he shall come For otherwise as our Sauiour telleth vs. The Kingdome of heauen shall be likened to ten Virgines to wit as touching this point of admitting and receiuing those onely thaâ— be carefull to prepare themselues aright and of excluding and reiecting all the rest The particulars of this parable are thus to be vnderstood and applied The Bride-groome signifieth our Sauiour Christ in respect of that spirituall mariage which hee mindeth eternally to celebrate and solemnize with his Church at the ende of the worlde the which hee hath alreadie espoused to himselfe as it is most plentifully and delightfully described in the most holy and excellent songe of songes by King Salomon In which respect also Iohn Baptist calleth our Sauiour the bride-groome and professeth himselfe to bee for his part a friend of the bride-groome Iohn 3.29 And our Sauiour calleth his twelue the children of the marriage chamber and himselfe as the bride-groome for the time he was present with them Mat 9.14 15. The tenne Virgines doe represent the visible Church of God here in this world Of the which some regard onely the external calling and the outward profession of the Gospell so farre as it hath praise and allowance of men and these are but hypocrites other doe not rest themselues in the outward calling and profession but seeke after inward truth the power of godlines through the sanctification of the spirit of God And these alone are the true members of the visible church insomuch as they onely appertaine to the secret election end internall calling of God As touching the equall number of fiue of the one sort that is the wise and fiue of the other who are saide to bee foolish it is not to bee stood vppon as though that were intended by our Sauiour insomuch as wee knowe what hee hath saide other where to wit that many are called but fewe chosen Yet this is certaine that euery true member of the Church is truly wise seeking after inward truth as was saide and that all other are foolish how many soeuer they are who looke no further then to an outward profession albeit they heare daily that God maketh no reckoning of the outward man though that seeme to be neare when the heart is remoued farre from him The long staying of the bridegroome noteth the distance of time betwixt his ascension vp into heauen and his comming to iudgement at the ende of the world which proueth longer then men would haue thought For so it falleth out oftentimes in matters of great solemnitie that many occasions breede delay aboue that the attendants doe knowe off And verily many great workes of God were to be wrought betwixt our Sauiours leauing of the world and his returning to it againe which required as wee haue experience a long tract of time And it is of the infinit mercie of God that there is such a delay to the end that none of his elect might perish but in his due time come to the knowledge and faith of their saluation The fayling of the oyle in the lampes of the foolish noteth the detection and discouerie of their hypocrisie and that they were not grounded and truly rooted in Christ They had a certaine historical knowledge but not the graces and gifts of sanctification neither sought they after them The full supply of oyle which the wise furnished themselues withall as it were against a deare yeare noteth their inward truth and stedfastnesse of faith and godlines they hauing their lampes as it were vnder the two oliue trees of God for the continuall cherishing and feeding of the light thereof as we read Zech 4.1.2 Yet not so but the wise haue their infirmities and failings as if they were not better then the rest in inward truth who seemed to be as good as they in outward shewe but their inward truth reuiueth all when as the best motions of the rest doe quickely vanish quite away The sudden comming of the bridegroome noteth the sudden comming of our Sauiour to iudgement when the time of his stay is once expired Neuertheles that iudgement which shall be the condemnation of the foolish it shall be the saluation of the wise For this as was saide in the beginning is signified by the shutting of the gate against the rest The which no noubt shal be as dolefull to those which shall be depriued of this feast as it shall be ioyfull to those that shall be made partakers of it according to that Reuel chap 19.7 Let vs be glad and reioyce and giue glory to the Lord our God for the marriage of the Lambe it come And verse 9. Blessed are they that are called to the Lambes supper Finally in this parable it is most needfully to be marked of vs that when the opportunitie of accompanying this Bride-groome to the mariage feast is once past that there is no recouering of it for euer after And not to prepare and furnish our selues throughly is in a manner all one as if we neuer set foote out of doores Wherefore as we began so let vs end Take we heed that we be prepared and that we may be found watching alwaies because we knowe not the day nor the houre when the Sonne of man will come THe last parable is yet behind tending to the same end with the former as it is plaine by the manner of the inferring or knitting of it with the same as it followeth in the text Question How is that How much a talent was according to our present coine thoug it bee not easie to oftimate
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
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
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie Explicatiō proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
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
shew that the spirituall vnion is only by an inward effectuall operatiō in the seueral mēbers not by any infusiō of the essence of the godhead into thē Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued frō the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by Explicatiō proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded Explicatiō proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpō our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath cōmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God Explicatiō and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true mēbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
remaining at the commâ—ng of the Lord shall not preuent them which sleepe c. Wherefore comfort your selues one another with these wordes And not onely so but the comfort is great also in respect of the present calling and societie of the Church of God and namely in the vniting of Iewes and Gentiles together As Isai 54.1 c. Reioyce ô barren saith the Prophet that didest not beare breake forth into ioy and reioyce thou that didest not traued with child for the desolate hath more children then the married wife saith the Lord c. And chap 60.1 c. Arise ô Ierusalem be thou bright for thy light is come and the glory of the Lord is risen vpon thee c. And verse 3 c. And the Gentiles shall walke in thy light and Kings at the brightnes of thy rising vp Lift vp thine eyes round about and behold all these are gathered and come to thee thy Sonnes shall come from farre and thy daughters shall be nourished at thy side Then shalt thou see shine thine heart shal be astonished and inlarged because the multitude of the Sea shall be conuerted vnto thee the riches of the Gentiles shal come vnto thee c. And ch 66.10.11.12 13 14. Reioyce yee with Ierusalem saith God by his Prophet and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that yee may sucke and â—e satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord I will extend peace ouer her like a flood and the glory of the Gentiles like a flowing streame then shall ye sucke yee shall be borne vpon her sides and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an herbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies The ground of all the comfort of this Article is that our Sauiour who is the liuing head of the Church is and will be for euer the Sauiour of the whole body which he accounteth to be so great a part of himselfe As Ephes 1.22.23 and chap 5.23 But that we may the more fully discerne of the Comforts let vs consider of them more particularly First in respect of the vniuersalitie of it Secondly in respect of the holines And thirdly in regard of the chiefe cause and fountaine of all which is the most holy and gratious election of God Question First therefore what may be the comfort of faith in respect of the vniuersalitie of the Church Answer It is a great comfort to euery true beleeuer when hee considereth the infinite largenes of Gods mercie extending it selfe to thousand thousands to confirme him for his own part in the hope of Gods mercie toward himselfe he being one poore soule among the rest ExplicatioÌ„ proofe It is true There is none that hath faith so much as a graine of mustard seede so timorous and fearefull or so much doubting of the fauour of God through conscience of sinne but the due meditation of the vniuersall extent and ouer-spreading of Gods mercie must needes greatly relieue and raise vp his weake and feeble soule For seeing the mercies of God are through his rich grace and bountifulnes inlarged to the forgiuing of the infinite sinnes of whole nations wherein are innumerable people how many soeuer of them shall truly repent and turne vnto him yea so as no order state or degree is excluded from grace if they will come vnto him in the name of his Sonne as Isaiah chap 56.3.4 5.6.7 And Iohn 6 37. All that the Father giueth me saith our Sauiour shall come vnto me and him that commeth to me I cast not away Nay as we see plainely Mat 11.28 he is most willing tenderly to imbrace euery one that commeth to him in that he saith Come to me all yee that are wearie and laden and I will ease you And ch 18 10.11 12 13 14. How then should not the poorest and fearfullest soule be incouraged to conceiue some measure of comfortable hope that God hath some drop of mercie for him how many or how great soeuer his sinnes be and how long soeuer he hath continued in them Neuertheles this on the other side must be carefully looked vnto that the largenes of Gods mercy doe neuer make vs secure but contrariwise that from this consideration we doe stirre vp our selues to be so much the more studious to walke in all good dutie before him But of the duties more by and by And of the forgiuenes of sinnes more also when we shall come to that Article Question Now what may the comfort of faith bee in regard of the holinesse of the Church Answer Seeing God doth impute the perfect holines of our Sauiour Christ vnto it and also for our Sauiours sake doth accept vs in that measure of holines which it pleaseth him to communicate vnto vs it is a singular comfort to euery member of the Church that hee shall not be shut out of the kingdome of heauen among the wicked and profane but be admitted among the rest of the saints of God the least whereof is very deare and precious in his sight There is no doubt but euery one that is admitted into the kingdome of grace ExplicatioÌ„ and proofe and abideth therein shall be receiued in due time into the kingdome of glorie according to that of our Sauiour to the Apostle Paule Act 26. verse 18. And Psal 116 15. Precious in the sight of the Lord is the death of his saints This wil be further confirmed from the consideration of the election of God which is the foundation of the Church and of all the holines of it Let vs therefore come to the comfort which faith taketh therein Question What may that be Answer The comfort is exceeding great in that the election of God is most sure and vnchangeable and therefore that none of the elect that is none that is a member of the holy catholike Church can possibly perish but shall be most certainly saued Expli So indeede doth our Sauiour assure vs Matth chap 24 verse 24. It is not possible saith he that the elect should be deceiued by any false Christs or false Prophets that they should be drawne away from the truth of God by them And therefore else-where hee doth worthily make this the chiefe ground of euery mans ioy to whom it doth appertaine that his name is written in heauen Luke 10.20 Wherevpon also ariseth this most comfortable challenge against all aduersaries of our saluation Who shal lay any thing to the charge of Gods elect Rom 8.33 This comfort is not onely for euery mans owne selfe who is for his part one of the elect of God but also in
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
needes be exceeding great insomuch as herein the beleeuing Christian is assured that our Sauiour himselfe and all whatsoeuer belongeth to the Church by him is his for his part as well as the portion of any other yea that it is his ioyntly together with all the members of our Sauiour Christ in this holy communion Explicatiō proofe This must needes be exceedingly comfortable indeede insomuch as our communion with our Sauiour Christ is the very roote ground of our christian regeneration and spirituall Beeing that is that we are Christians or haue any truth of christianity at all according to that saying of the Apostle 1. Cor. chap. 1.30 Ye are of God in Christ Iesus And Ephes 5.23 Christ is the head of the Church and the Sauiour of his body And verse 30. We are members of his body of his flesh and of his bones Moreouer wee hauing this neare communion with our Sauiour Christ wee haue also by him our communion with the whole most blessed Trinitie that is with the Father and the holy Ghost as well as with the Sonne 2. Cor. chap. 13. verse 13. And hauing our communion with our Sauiour himselfe wee haue also all things with him and by him from the Father through the holy Ghost Rom. 8.32 For seeing as the Apostle saith God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also To this purpose call againe to minde that which was alledged 1. Cor. chap. 1.30 31. and chap. 3.21 22 23. For hence it is euident that insomuch as our Sauiour with his righteousnesse and holinesse is ours by so perfit an vnion and communion with him and among our selues it is no vaine or imaginary imputation of his righteousnesse whereby we are iustified in the sight of God But it is a very true and reall imputation which faith apprehendeth farre aboue all the exceptions which the ignorant and skornefull Papists take vp and cast forth at their pleasures to make themselues sport with euen with their owne ignominie and shame For who seeth not they onely excepted that are ignorant of the mysterie of godlinesse that to be iustified by faith in our Sauiour Christ into whom we are spiritually incorporated is a farre other manner of thing then to say that one man should liue by another mans soule The Comforts or that he should be learned by another mans learning c. For there neither is nor can be any such coniunction of any one man with another as there is betwixt our Sauiour and his whole Church and with euery particular member thereof Let the Papists therefore skorne as they list the truth will in good earnest beare it selfe out with full breast to the iustifying of it selfe against them all Thus therefore the communion of Saints is exceedingly comfortable to euery true beleeuing Christian in regard of their most blessed communion first with Christ Iesus himselfe For this is the ground of all holy communion 〈…〉 But is it not also comfortable in respect of their owne communion among themselues by the meanes of our Sauiour Christ 〈…〉 Yes for by our loue to the brethren in this communion of Saints we haue assurance that we are passed from death to life 〈…〉 So indeede doth the Apostle Iohn most comfortably affirme 1. Epist 3.14 We know saith he that we are translated from death to life because we loue the brethren For there is no feare in loue but perfect loue casteth out feare chap. 4.18 And Colos ch 3.14 Loue is the bond of perfectnesse The comfort which is to be found in the communion of Saints is aptly expressed by sundry similitudes For as many stickes make the warmer fire many flowers put together make the sweeter smell the compound water is more delightfull then that which is simple c so albeit euery true Christian apart is acceptable to God hath his measure of comfort being alone by himselfe yet when many ioyne together in holy societie they are both more pleasing to God and also more ioyfull among themselves in their mutuall exercises of religion and in the practise of loue one toward another And this is that which mooued the Prophet Dauid so greatly to bewaile his exile from the Church of GOD and so earnestly to desire that he might be restored againe to the exercises of Gods publike worship among the rest of Gods people Psal 42. and 84. And note we also that the comfort of faith concerning the communion of Saints doth extend it selfe euen to those Saints which are departed this life insomuch as seeing we beleeue as they did wee shall goe to them and be where they are That is to say we shall rest in eternall happinesse with them euen with Abraham Isaak and Iacob c and likewise with all our owne right deare christian friends and acquaintance departed this life in the faith And thus it ministreth vnto vs a notable comfort against the feare of death and against all excessiue lothnesse and vnwillingnesse to leaue our friends that are liuing though their familiaritie for the present is very sweete and pretious vnto vs. For the condition and estate of the faithfull departed is farre more happy and more to be desired then our present estate and condition is Wherevpon also it followeth that we ought to prepare our hearts when we shall once haue finished our course to be desirous greatly longing after our more neare communion with the excellent seruants of God whose faith is so highly commended in the word of God and with those whose excellent vertues wee haue obserued here in this life who are now in the heauens with the Lord. But this belongeth to the Duties of the which more by and by Neither is it to be neglected that the communion of Saints yeeldeth no small comfort to the faithfull in their sufferings seeing as was obserued before euen therein also consisteth part of it so that no other thing befalleth any but they haue some other of the brethren companions with them in it The which also God turneth in singular manner to their mutuall comfort as 2. Cor. ch 1. ve 3 4.5 6 7. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is stedfast concerning you in as much as we know that as ye are partakers of the sufferings so shall ye be also of the consolation Read likewise Ephes 3.13