seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iârael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalââe and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hiâ diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to theÌselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete ExplicatioÌ Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
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 coÌtinue 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 theÌselues 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 EuaÌgelists 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. persecâtions vnder the heathen Emperours since that vnder the câuell Pope and in late daies among our selues in the reigne of Queene Mary as tâe 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 coÌmandement 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 coÌclude while we shal coÌsider what reproaches cruelties our Sa indured himself so hath not only left behind him the doctrine but also an exaÌple of incoÌparable sufferings Heb. 12.2 3. why should we refuse to take such part as our Lo M. did Now thirdly for incouragement
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth saÌctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise coÌcerning the sacraments first Baptisme the very form of the institutioÌ sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisioÌ Phi. 3.3 We are saith S. Paul the circuÌcisioÌ which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct theÌ in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
any one of them but he may iustly be said in effect to denie them all And this is the cause why the Apostle is so earnest in the proofe of this Article But let vs heare the Apostles owne words Quest And first which are his words concerning his Apostolical authority Answ Verse 3. First of all saith he I deliuered vnto you that which I receiued how that Christ arose the third day c. Expli Here is a plaine proofe in deede from his Apostolical authoritie confirmed by the authoritie of our Sauiour Christ himselfe who put him into the office of Apostleship and deliuered vnto him the doctrine which he had preached Question In the next place which are his words of confirmation from former Scriptures Answer Verse 4. He saith to this end that he preached the resurrection of our Sauiour according to the Scriptures Explication and proofe He doth so in deede and namely in the 4. verse And he may well affirme it to be according to the Scriptures For as we haue seene in the handling of the Article of our Sauiours rising the third day from the dead that it was often prophecied of and foretolde in the olde Testament both in the booke of the Psalmes and also in other places of the holy Prophets Question Now thirdly how doth the Apostle reason by his argument of paritie or equall comparison Answer 4. To this purpose hee saith that hee had preached the resurrection according to the Scriptures as well as he had done the death and buriall of our Sauiour ExplicatioÌ It is true And herein hee putteth the Corinthians well in minde that they ought by good reason constantly to beleeue this Article from the authority of the holy Scriptures as well as either of them And the rather also because this is as certainly confirmed by historicall testimonies of sufficient and authenticall eye-witnesses as either of the other were as the Apostle sheweth further by sixe seuerall appearances of our Sauiour after that he was risen from the dead and came out of his graue as it followeth in the text verses 5.6.7.8 Let vs heare the Apostles words Question Which are they Answer 5. He was seene of Cephas that is of Peter then of the twelue 6 After that he was seene of more then fiue hundreth brethren at once whereof manie saith the Apostle remaine vnto this present and some also are a sleepe 7. After that he was seene of Iames then of all the Apostles 8. And last of all saith S. Paul he was seene also of me as of one borne out of time Explication Here is very great euidence in deede and an vndoubted certaintie from historicall proofe touching the fulfilling of all former prophecies in this behalfe as it must needes be acknowledged And these manifold appearances of our Sauiour Christ after his resurrection were not onely so many proofes and confirmations of his owne resurrection as we haue seene more at large in the opening of that Article but they are also as many proofes and assurances to vs that if wee beleeue in our Sauiour Christ our bodies shall likewise be raised vp againe to glory at the last day as the Apostle in this place giueth vs further to vnderstand And let vs herewithall well consider also that in so much as the holy Apostle S Paul did by diligent and earnest preaching deliuer the testimonie of the witnesses here mentioned concerning the sundrie and often appearances of our Sauiour after that he was risen that therefore they are to be esteemed of necessarie vse and profit that they should be preached and accordingly that all whatsoeuer diligence and care which is vsed both in preaching and hearing and studying of them is so authorised by the holy Apostle that we neede not account our former labour therein to be repented of but rather that wee are greatly to blesse and praise God with all our hearts for his gratious direction and assistance therein that we ought to haue often recourse to the same doctrine and to be as readie to preach and heare it againe when iust occasion shal be offered as we were before Thus much concerning the historicall warrant and confirmation of the resurrection of our Sauiour according to the propheticall predictions foretellings of the same Where this is in no wise to be neglected touching the Apostles owne testimonie which he hath giuen vnto it vpon his own certaine knowledge in that he sawe our Sauiour after his ascension which he could not haue done if hee had not beene risen againe that though he doth after his wonted manner confesse and bewaile his sinnes and vtter his vnworthines to be an Apostle yet he doth it in such sort that is with such holy skill and dexteritie that he doth so much the rather magnifie the credite of his Apostleship and of this his present testimonie by how much hee doth more highly extoll the grace of God in that he of his infinite mercie had vouchsafed to appoint him though most vnworthy to that so high an office But letting fall all comparison and leauing the matter indifferently to bee considered hee concludeth after this manner that whosoeuer were the instruments of God to Preach the doctrine which he speaketh of the Corinthians could not denie but that they had heard it preached yea so effectually that by the grace of God and blessing of his holy Spirit they were confirmed in their hearts to beleeue the vndoubted truth thereof And thus hee maketh a notable transition to the disputing of the first question Question In what wordes doth the holy Apostle contriue this artificiall part of his speech Answer 8. Last of all saith he as we reade verses 8.9 10.11 he was seene also of me as of one borne out of time 9. For I am the least of the Apostles who am not meete to bee called an Apostle because I persecuted the church of God 10. But by the grace of God I am that I am his grace which is in me is not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me 11. Wherefore whether it were I or they so we preach and so haue ye beleeued ExplicatioÌ Thus then in these wordes the diuine art and skill of that holy wisedome which God gaue to his blessed Apostle is very plaine both for the vpholding of his Apostolicall credite in his vnfained abasing of himselfe and also in his most commodious transition from the ground of the question to the disputation it selfe as wee shall see further by the wordes which followe in the 12. verse Question Which are they Answer 12. Now saith Saint Paule vpon the premises if it be preached that Christ is risen from the dead how say some among ye that there is no resurrection of the dead ExplicatioÌ Here it is plaine that the holy Apostle entereth to dispute the first question from the former ground of our Sauiours resurrection
seruice because by the exercise of sundry bodily afflictions I was in the middest of my thoughts this way constrained to keepe house and chamber for a long time together more then ordinarily and chiefly because thereby I found my heart through the blessing of GOD vppon my afflictions more humbled and sanctified thervnto being as one liuing in Diem death euery day threatening dissolution and hasting the decay of the outward man And that in such sort that before I am olde the infirmities of age are with a swift foote as it were before the time come vpon me In which respect as I thought with my selfe necessitie lay vpon me also to make as much hast as I could to doe the best seruice to God and to his Church that I might possibly attaine vnto before I goe hence and bee not Fiftly in my very inward parts me thought I saw and doe see very clearely that nothing is more necessatie in these daies wherein all things are growing to most lamentable vncertainties for want of reuerend and studious attending to the word as if all things might be carried after probabilities of disputation Seeing therefore nothing I say more necessarie then such a writing as might by the reading of it retentiuely stay the mindes of Gods people in a grounded meditation of the most sure and certaine principles of religion by explications and proofes from the word of God which is the onely sure certaine ground and stay of mans vncertaine and weak wandering minds hauing good trust that it hath pleased God that this writing should bee in some measure fitted herevnto I haue beene hereby incouraged to proceed so farre as I haue done And the rather also that from the viewe of this labour it may appeare to the Churcâes of God yea euen in the sight of all in the world that will looke vpon it what those things are which the faithfull Ministers of Iesus Christ doe beate their wittes about and wherein they spend themselues among their seuerall flockes and charges And that it might from hence also appeare in how many truthes that is in particulars aboue number we do agree teaching the same things from one and the same word by one and the same Spirit with a sweet consent in comparison of those fewe things wherein the iudgements of some doe differ till God shal in them all so cleare our iudgements and frame our hearts to a more full agreement in all things against the distractions of these heauie daies Finally seeing the former part of my collectioÌ of the doctrine of the Law being wel accepted of many I conceiued so much the better hope that this of the Gospell should finde good entertainment among the good seruants of God But now how well all this busines hath beene performed it belongeth to you the well learned and godly Ministers of the Gospel of our Lord Iesus Christ to discerne and iudge and accordingly so farre as you shall find cause either to reproue or to giue the glory to God And if you finde that which your soule liketh then say you spare not that whatsoeuer is well God hath heerein glorified himselfe by as weake and vnworthie an instrument of his as could haue beene found out among numbers of those whom it might haue pleased him to vse to such a seruice as this is And concerning my owne selfe this I willingly professe and say as it is in the peaceable and prouerbiall speech of Gideon What is my vintage in comparison of the gleaning of the least of you my reuerend Fathers and brethren if your labours in the holy Ministerie of the word had beene gathered together as these are And who am I but as the diligent Apothecarie to admit the greatest commendation that may seeme to agree in comparison of the most learned and skilfull Phisition or onely as the painefull Bee to fill the hiue with the hony drawne out of your sweete flowers as was acknowledged in the beginning Now therefore vpon these considerations gathering some hope of your fauourable interpretation of all things seeing all is well meant and intended towards you yet me thinke that I heare some say that this kinde of writing is ouer-long and tedious and able to discourage the minde of the Reader before he set his minde vnto it To this vnder your correction I answere First that if such as so may thinke will orderly reade the Questions and Answeres onely then shall it be freed from that conceite of theirs by many degrees of breuitie Secondly I doubt not but euen the same being once acquainted with the Questions and Answeres and giuing their mindes to meditate vpon them wil growe desirous to read and stay their thoughts vpon the Proofes also and that so doing they shall through the blessing of God finde no small profite ioy and comfort to their soules in that they shall find them to bee the marrowe and life of those Answeres which bee not the very wordes of the holy Scriptures and some lightsome clearing also to the same holy Scriptures themselues Thirdly I would desire such as so thinke to answere themselues from a familiar similitude which they may take from their owne counting-housen I meane such as bee rich in the world who for the most part can afford the least time to the diligent reading and studying of holy things that as they doe not account it a vaine or vnnecessarie thing to haue many more bagges of money standing together then they can presently vse because they can one time or other finde vse to improue them all to gaine so they would in this case bee of like iudgement to thinke that it is to the best purpose in all the world to haue the largest spirituall Treasurie that may bee containing the greatest varietie of the instructions comforts and duties of the Gospell of Gods heauenly kingdome though they doe but at conuenient times busie themselues to reade that which is brought to their hands concerning such or such a profitable discourse either for instruction or for comfort or to stirre vp to dutie euen as the necessities of their soules shall from time to time require Whom also I would in the name of God earnestly pray that they would consider further with themselues how necessarie a thing it is specially for them that be rich in this world that they should haue by them besides that most notable meanes of publike Preaching which God hath sent them the helpe of such holy writings as might most strongly stay their mindes in the long and serious thoughts of the necessarie points of their saluation because otherwise the vehement and vncessant cares of this life wil assuredly like a cancre fret out or as a viper gnawe out the very heart stringes of Religion euen in them that be not the worst sort of worldly minded men Last of all as touching length of writing that is not to be accounted too long which is no longer then the largnes of the matter it it selfe
diuine The Monothelites say likewise that there is one onely will in Christ And thus we seeing how many and how wicked and damnable heresies are taken vp and imbraced against the holy truth of this Article it may and ought iustly to starre vs vp to be both very diligent to ground our selues in the truth and also to watch with great circumspection that the Diuel doe neuer by any of his wicked suggestions or deceitfull instruments drawe vs away in one respect or other either on the right hand or on the left And to this end let vs all pray to God all waies with great instance that it may please him of his infinite mercie euen for our Lord Iesus Christs sake to teach direct preserue and establish our hearts in his holy truth And so shall wee bee safe Amen Beliefe in God the Sonne borne of the Virgin Marie Question LEt vs now goe forward What followeth in the next place in the Articles of our Christian Beliefe Answere It followeth that we professe our selues to beleeue that our Sauiour was borne of the Virgin Marie Question What ground of holy Scripture haue you for the proofe and warrant of it Answere The holy History of it together with the report of those things which are adioined to the further illustration of it is contained in the 2. chap of the Euangelist Luke from the beginning of the chapter to the 20. verse And in the last verse of the first chap of the Euangelist Matthew And in the ââch from the beginning of it to the 19. verse of the same Explication and proofe So then we haue two things to obserue concerning the Natiuitie and birth of our Sauiour First the historie of the Natiuitie it selfe in respect of the most neare circumstances of it Secondly those things which followed after it for the more full manifestation and confirmation of the certaintie of it Let vs therefore consider both of the one and also of the other of them Question And first what doth the holy storie teach vs concerning the Natiuitie or birth it selfe Answere It reporteth these three things First the time when our Sauiour was borne Secondly the place where Thirdly the manner how Beliefe in God the Son who was borne of the Virgin Mary ExplicatioÌ proofe Qus What doth it teach vs concerning the time of the birth Ans The holy Storie teacheth vs in the first place that it was shortly after the birth of Iohn the Baptist It is true For so may it plainely be gathered by comparing of the lattter part of the first chapter of Saint Luke from the 57. verse with the beginning of the second chapter For immediately after that the Euangelist hath recorded the birth of Iohn Baptist and the memorable matters belonging thereunto then he continueth the holy Storie thus in the first wordes of the 2. chap And it came to passe in those daies c. that is to say the daies shortly following the birth of Iohn the Baptist So that like as he had before annexed the Historie of the coÌception of our Sauiour Christ succeeding the history of the coÌception of Iohn about sixt monthes after so he doth now answereably note the birth of our Sauiour as following the birth of Iohn in the same proportion And the rather are wee so to vnderstand the Euangelist Luke because hee doth obserue the like course of proceeding afterward treating of the Preaching of our Sauiour after the History of Iohns Preaching the apprehension death of our Sauiour after the historie of the imprisonment and beheading of Iohn The which notation of the time is agreeable to the holy Prophecie of Malachie who forthwith vnder the name of Elijah foretelling that Iohn the Baptist should bee the forerunner of our Sauiour and that then our Sauiour himselfe should follow shortly after wherevnto also the other Euangelists as well as Luke doe agree as touching the successiue Preaching of our Sauiour after the Preaching of Iohn though in the report of their successions in conception and birth Luke is alone Thus then we see in the first place the first note concerning the description of the time Question How doth the Euangelist note it else Answere He telleth vs that it was at such time as Augustus Caesar was Emperour of Rome a time of famous note in all the world At the which time also as he further recordeth Cyrenius was the Gouernour of Syria a thing well knowne to the Iewes and other nations adioined to the same They are the very wordes of the Euangelist indeed So that the time of the natiuitie of our Sauiour is described by such notes as all both Iewes and Gentiles are plainely instructed and certified of it as of a truth vndoubtedly to be beleeued And it standeth in certaine record among other the famous and well knowne workes of God to the condemnation of all infidels and athiests in the world as a publike testimonie of the whole world against them if so be they will not repent them of their grieuous sinnes of vnbeliefe and contradiction and imbrace the truth of God to their saluation And this description of the time is agreeable to the ancient prophecie of the Patriark Iaakob Gen 49.10 by whom God foretold that the scepter or tribe Shebet for so the hebrewe word doth often signifie in the bookes of the Prophet Moses should not depart from Iuda nor a law-giuer from betweene his feete till Shilo that is vntill his Sonne to wit Christ that promised seede and great Law-giuer and King should come Yea euen of that tribe of Iuda to rule and gouerne all Israel and the whole Church of God both Iewes Gentiles for euer As though Iaacob should haue said thus albeit both distinction of tribe and also the power of scepter and gouernment shall be vtterly taken away after the birth or comming of Christ in the flesh for so the word Shilo signifying the after-birth giueth to vnderstand the continent being put for the thing contained or lapped vp in it yet before this his comming it shall not be altogether so saith the holy Patriarke And so it came to passe indeede For vnto the birth of our Sauiour as Iosephus writeth in his Historie of the Iewes this tribe had the gouernment of Sanhedrim which was a senate of 72. persons among whom no doubt some were of the stocke and family of King Dauid But Herod not long after the birth of our Sauiour maliciously caused those that were then of this Senate to bee cruelly murthered So that though there continued a power of gouernment among them after this yet it was with great limitation and restraint as appeareth Iohn 18.31 Where they themselues professe that they had no authoritie to put any man to death and it did waste away more and more vntill the Scepter altogether ceased among them yea and the distinction of the tribe also by reason of that horrible destruction which fell vpon many hundred thousands of them and
conclude either from the affection or from the speeches either from the Centurion himselfe or of any of his company that either he or they were truly conuerted to God and that they did truly beleeue in Christ as being perfectly righteous and the naturall Sonne of God and that with sanctified hearts they did giue glory vnto Gâd therein For not euery one thât feareth and in feare is mooued from the reuerend workes of thâ maiestie of God to see some glimse of the truth and so to giue glory to God anâ for the time sodainely to speake good words doth truly turne to God For then âharaoh should haue repented and euery hypocrite and conuicted sinner should truly belâeue and âepent Onely this is certaine that God minded by this meanes tâ giue great honour glory to hiâ Sonne to this day in âhat he drew this âestimony euen from the enemies of our Sauiour yea euen from this heather Captaine and his souldiers and that by vertue of such euidence as they could not but see and acknowledge to be very âaâe and singularly seruing to this very purpose And therefore we may iustly admonish ouâ selues that we doe not rest our selues in such sodaine motions and as it were passions of the minde though the motions in themselues be good but to trie our own selues diligently whether the knowledge faiâh feare and loue of God and other the holy gifts and graces of the holy Ghost be groundedly and vpon good deliberation setled and confirmed to abide with vs yea euen in timâs of tentation or not It is to little purpose to be well minded at a start while the earth shakeâh vnder vs or the heauens doe terribly thunder and lighten vpon vs or while some grieuous disease and sicknes is vpon vs. All the triall lieth in the good vse which we make of such things in the whole course of our life afterward Neuertheles we may not deny but that it may be that these sodaine motions were vnto some of these thus stricken with feare the beginnings of true faith and conuersion to God yea euen like to that conuersion of that Centurion and his souldiers whereof we read in the 10. chap. of the Acts. THus much of the first sort let vs come to the second sort which were the multitude generally considered likewise Question What saith the holy story of these Answer In the â3 chapter of Saint Luke verse 8. thus we reade And all the people that came together to that sight beholding the things which were done smote their breast and returned Explication This second sort were partly such of the people as were moued by the instigatioÌ of the chief priests elders to choose Barabbas to be he that should be reprieued and contrariwise to crie out Crucifigatur against our Sauiour as wee haue seene before Matth. 27. verse 20. And they were partly such as were moued afterward vpon other occasions to goe see the execution whether by reason of the strange superscription which Pilate had set vp ouer the head of our Sauiour according to that we reade Iohn 19.20 Or otherwise of a vaine and curious mind to feed their eies with such a spectacle as was seldom to be seene All these are saide to be strangely affected at the strangenes of the things that fell out farre aboue yea cleane contrary to their expectation euen to the conuiction of their consciences that a hainous sinne was committed by their Rulers in the vniust crucifying of this most righteous person and that they themselues had grieuously sinned in shewing any liking allowance of the execution but specially such as had suffered themselues to be misled so far by their Rulers that they should eagerly cry out Crucifie crucifie him And the rather because the matter was by Pilate called into so fauourable a question whether seditious murthering Barabbas should be deliuered or Hee The very earnest remorse of their hearts is expressed by the Euangelist from this euident signe and effect of it that they smote their breasts like as we read of the Publicane that hee smote his breast in detestation of his wickednes Luke 18.13 As if he accounted himselfe vnworthy to carry any breath of life in his wretched and sinfull bodie Neuertheles we cannot say that they did so truly repent them vpon this sodaine remorse as this Publicane is described to haue done For there is great difference as was said before betwixt a sodaine motion vpon the outward view of strange things incurring the senses and a deliberate and setled resolution of the heart And yet nothing letteth that this sodaine compunction vpon the beholding of so great accidents should not make way to the beginning of true repentance such as wee reade of Acts 2.37 c. 41. if not euen presently to lay the foundation of it in their hearts as touching so many as should not suffer the affection to vanish away as sodainly as it fell vpon them but would cherish it vntill by the word it might be further quickened as it were For as Master Caluine well obserueth the triall of true profiting standeth in the continuance of of the feare of God after the astonishment is well and quietly passed ouer otherwise it little profiteth Discamus inquit hoc exemple parum aut nihil esse si quis ex praesenti Dei potentia horrorem concipiat donec sedata consternatione in corde tranquillo resideat Dei timor Let vs learne saith he by this example that it is to little or no purpose for a man to be tremblingly affected at the present power of God vnles the feare of God doe continue after the astonishment is ouer and that the heart is quietly come to the selfe againe This is an excellent and very profitable rule And therefore I pray let vs all marke it well There be a great many when they haue sworne an oath they will say God forgiue me I haue done amisse But by and by they will sweare againe Alas to what purpose is this but euen to our greater condemnation before God Thus much of the second sort WEe come now to the third that is to the best sort of the beholders which were the Disciples of our Sauiour Of which there were two sorts some men and some women Question What doth the holy story record of them Answere The Euangelist Luke writeth ioyntly thus of them chap. 23. ver 49. And all his acquaintance stood a farre off and the women that followed him from Galile beholding these things Matthew and Marke doe onely mention the women Disciples and not the men and of them also some particularly and by name as we read Math. 27.55 56. in these words And many women were there beholding him a farre off the which had followed Iesus from Galile ministring vnto him Among whom was Marie Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedeus sonnes Expli The report of the Euangelist Marke The grouÌd historie of his
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 modestây 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
in vs toward him Wee must trie and examine our selues concerning our loue to Christ as the Apostle Paul telleth vs that euery Christian must try his faith in Christ 2. Cor. 13.5 Proue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in yee except ye be reprobates The reasons why wee are thus to try our selues are principally two First because there is naturally in euery one of vs too great loosenesse and negligence touching the matters of the Kingdome of GOD and of our owne soules and saluation as it is euident by the common speeches of all Who though their own consciences conuict theÌ that the houre is to come that euer they seriously setled their hearts to inquire and search after these things yet they will readily and boldly say they are sure of their saluation and that they loue God with all their heart and that it were pitie that any should liue that loue not Christ c. Thus euery man is ready to giue forth good words But loue in words onely and from the teeth outward as wee say is condemned betwixt man and man and therefore the precept is giuen Let vs not loue in word neither in tongue onely but in deede and in truth 1. Ioh. 3.18 Much lesse may wee thinke that the Lord will regard bare words how neere so euer the mouth draweth toward him when the heart is farre from him as he complaineth by his holy Prophet Isai 29.13 Matth. 15.7 c. Lest therefore this generall loosenes and negligence should deceiue vs it is necessarie that euery wise Christian doe take a more carefull course Secondly it is necessarie that we trie our hearts concerning our loue to our Sauiour because there is a most hidden deceitfulnesse in euery mans heart to thinke that much good is in it which is not in truth and that it is free from much euill which it is tainted withall vntill it be chased away by this diligent inquisition and by our putting of our selues as it were vpon the racke Yea rather vntill we distrusting our owne triall as being partiall therein doe after the example of Dauid intreate the Lord who onely doth truly trie the heart and searcheth the reines Ier. 17.10 as was alledged a while since that it would please him to trie vs and both to make knowne vnto vs that which is amisse and also to testifie what the worke of his owne holy and secret grace is in vs according to that Psal 26.1.2 c. and Psal 139 verses 23.24 Trie me O God and know mine heart proue me and know my thoughts And consider if there be any way of wickednes in me and leade thou me in the way for euer And although the Lord doe at any time trie vs by laying his word to our consciences according to that of the Prophet Isai chap. 28.17 Iudgement also will I lay to the rule and righteousnes to the ballance c. And Exod. â0 verse 20. or by any affliction as Deut. 8.2 or by any of his righteous seruants Psal 141.5 yea or though it should be by an aduersarie 2. Sam. 16 1â.12 Wee are to take heede that we be not therfore pettish and froward against the Lord after the manner of the wicked but that wee be sorie with Peter to remember that we haue giuen the Lord iust cause to call vs to so narrow a reckoning Neither are wee to thinke this to be contrarie to the Lords most free grace and aboundant mercie so comfortably described Psal 103 8. c. Ier. 31.33.34 Micah 7.18.19 and in many other places God doth neuer call to his owne minde or bring the sinnes of his children to their remembrance in his wrath and with a purpose to take vengeance of them but onelie in mercy to better their repentance and to stay them from further sinning euen from the remembrance of his former mercies in forgiuing their sinnes Thus our Sauiour dealt with Peter And the same course of the Lords dealing is very good for euery one of vs. For as it is truly said concerning the beneficence of one man to another that he which giueth the benefit should forget it but that he which receiueth it should hold it in stedfast memory so though the Lord do for euer forgiue our sins vtterly forgetteth to take vengeance of vs for theÌ yet we ought neuer to forget neither how infinit waies we haue offended him nor how great his mercy hath been is continually vnto vs in forgiuing forgetting the same our innumerable sinnes and offences Finally from that modestie which Peter sheweth in refusing to preferre himselfe before his brethren let vs also learne not to put forth our selues too farre as it were beyond our line through any inconsiderate rashnes or shew of boasting either in word or deede but wisely and discreetly keepe our selues within that measure of grace which God himselfe hath measured to euery of vs labouring alwaies after inward truth and not after outward shew and appearance in giuing honour going before all other as much as wee may in truth attaine vnto Thus much concerning the first part of the first speech of our Sauiour Christ to Peter particularly directed to him indeede but not vttered for his cause onely but that all might in him receiue their necessary instruction and admonition as was before truly affirmed Let vs now come to the second part of the same speech which is this Feede my Lambs and againe Feede my sheepe Feede my sheepe The which wordes as hath beene already obserued doe containe a most notable charge and direction to Peter in that hee was ordeined to bee an Apostle and Preacher of the Gospel how hee should both best trie his owne loue toward our Sauiour Christ to the peace of his conscience in the sight of God and also best declare his loue to the glory of God and profit of his Church and people as was touched before And therein also our Sauiour doth by a similitude or comparison taken from the sheepe and lambs of the flocke describe the properties of those that be the true members of his Church and dutifull hearers of his word c. So that the due consideration of these words will be no lesse profitable both to Ministers and Preachers of the word and also to the rest of the people of God then the former were and therefore let vs in the name of Christ with like diligence both inquire and also harken vnto it Question How may these things be gathered from the words of our Sauiour Answer First in them all ioyntly Feede my Lambs and then againe and againe Feede my sheepe Feede my sheepe verses 15.16 Secondly in a particular consideration of these words lambs and sheepe ExplicatioÌ You answer well But before we come to the interpretation of these words two things are very requisite to be presupposed of vs as you haue beene taught Question Which may they be
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌmunion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâh our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌming which H N. telleth his sâhollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâketh to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
be their enemie and he fought against them We haue a fearfull example in those that tempted the holy Ghost by their hypocriticall dealing Act 5 3 c. And most fearfull is the estate of all such as doe at any time commit that sinne which is most properly called the sinne against the holy Ghost For as our Sauiour affirmeth this sinne shall neuer be forgiuen Thus the holy Ghost is perfectly righteous yea in all perfection of all diuine attributes equall to the Father and the Sonne and therefore very true God together with them Together I say that we may be admonished to vnderstand this doctrine rightly Not as though the holy Ghost were God seperated from the Father and the Sonne or a God of himselfe absolutly and euery way distinguished from them but onely in the vnitie of essence a distinct Person in the same God-head with the Father and the Sonne and so in an essentiall relation of person one very God with theÌ And accordingly I say so one to the end we might be admonished not to beleeue in the holy Ghost as a seperated or distinct God but onely as in a distinct person in the vnitie of one and the same God And finally that wee might in like manner be herewithall aduertised that we are not to worship the holy Ghost in any imagined seperation of his person from one and the same Deitie of the Father and the Sonne no more then we are to confound his person with theirs To the which End Gregorie Nazianzene worthy is that golden rule or saying of that godly and orthodoxe Father to be in continuall remembrance which is recorded in the more generall doctrine of the whole blessed and glorious Trinitie I cannot thinke vpon one saith hee but by and by I am compassed about with the bright-shining of the three and I cannot seuerally discerne the three but I am speedily caried backe to one Wherevpon also worthily aduiseth Maister Caluin saying Let it not once come into our mindes to imagine such a trinitie of Persons as may deteine our thought in any seuerall distraction and doth not forthwith bring vs backe againe to that same Vnitie The name of Father Sonne and holy Ghost doe giue vs to vnderstand that there is a true distinction lest any man should thinke them to be bare names of addition whereby God according to his workes should bee diuersely entitled but they doe onely note a distinction and not a diuision Thus much out of Maister Caluin Iustit lib. 1. cap 13. Sect. 17. BVt now after this more large and generall discourse I would gladly that you would make some briefe rehearsall of the principall workes of the holy Ghost in the church of God such as are for the particular benefit of euery true member of it Question Which be they Answer First the holy Ghost teacheth inlighteneth the mind with the knowledge of the truth Secondly hee assureth and confirmeth him whom he hath thus taught the truth to beleeue the same Thirdly he humbleth and conuerteth the will and affection of the heart to loue and delight in it Finally he helpeth comforteth guideth and confirmeth the whole man both body and soule and Spirit to continue and increase in the obedience of the same truth of God against all the temptations wherewith the fleshe the Diuel and the world would hinder and if it were possible vtterly frustrate any part of the same his most holy and blessed worke ExplicatioÌ proofe For the first part of this answere call to minde Nehem chap 9.20 mentioned a litle before Read also Iohn chap 16. verse 13. The holy Ghost as our Sauiour teacheth vs is the spirit of trutn and leadeth into all truth And Iohn 1. Epistle chap 2. verses 20.27 The holy Ghost is called by the Apostle the anointing which we haue from our Sauiour that holy one of God This anointing which ye haue receiued of him saith he dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you all things Forthe second part of the answer read Rom 8.16 The Spirit of God beareth witnes with our spirit that we are the childreÌ of God And 2. Cor 4.13 The spirit giueth faith Likewise 1. Epistle 12 9. Faith is giuen by the Spirit And Gal 4.6 God hath sent forth the Spirit of his Sonne into four harts which crieth Abba Father For the third part read Psal 143.10 where the holy Prophet praieth thus Teach me to doe thy will for thou art my God let thy good Spirit leade me into the land of righteousnes Or rather as Trem translateth per terram planam as if the Prophet had saide Grant me to walke as on an euen ground or in an euen course as wee would say sine offensa tui aut cuiusquam without the offeÌce of thee ô God or of any man Read also Ezek 36 25 26.27 And Ier 31.3 conferred with Heb 8 10. and chap 10. verses 15.16 as was vpon another occasion alledged not long before For the proofes of the latter part we shall haue a more fit occasion to speake of them when wee come to the Comforts and therefore wee will forbeare to produce them now In the meane season we may not vnprofitably looke backe to that which is set downe in the doctrine of Repentance 1. Booke pages 70. 71. Here also to make all more full and plaine we will referre these most gracious operations of the holy Ghost to these seuen heads following First that he inlighteneth the minde Secondly that he reneweth the will Thirdly that he comforteth the feeble minded Fourthly that he augmenteth and increaseth grace Fiftly that he raiseth vp such as fall Sixtly that he maketh them more strong against temptation Seuenthly that he gouerneth the whole course of the life of Gods children The which also as I haue receiued them well expressed in latine verse by a good Christian brother one well affected at the hearing of this doctrine preached so will I set them downe for the godly delight of the learned Reader and then will I briefly english the same for the benefite of the rest 1. Docet SPiritus erudiens tenebras dispergit opacas Mentis vt aspiciat lumina sacra Dei Ioh 16.13 Neh 9.20 Spiritus arte sua diuinas perdocet artes Dogmata quae ratio null a docere queat 2. Regenerat Spiritus ingenitos praui constringit awores Iohn â 5. Mutat affectus quos facit esse nouos Spiritus ad luctum peccati peruehit altum Hinc dolor hinc moeror displiââisse Deo Spiritus ex luctu cordis solatia gignit 3. Consolatur Mentibus infundit gaudia quippe Deus Iohn 14 1â Spiritus alta mouens remouet suspiria cordis Testis amoris inest signat adesse Deum 4. Auget Spiritus assiduis dotes accessibus anget Crescat vt in multum quod fuit ante parum 2. Cor. 3 1â Spiritus exauget
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present ExplicatioÌ and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questioÌ was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giueÌ to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouideÌce protection of God in the most bitter teÌptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described ExplicatioÌ and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
also verses 3 4 and chap. 3 9 and chap. 4 1 6 10 21 and 2 ep 3 8. Tit. 1 13. Iude verse 3. Secondly faith is vsed to note that measure of true Christian knowledge wherewith any Minister of the Gospell or any other Christian is indued with Ro. 13. Let euery man vnderstand according to sobrietie as God hath dealt to euery one the measure of faith And ver 6. Let vs prophesie according to the proportion of faith Thirdly the word faith is vsed to note the very beginning of faith or euen that teachablenes whereby a man is in the way to receiue and imbrace the doctrine of faith Iohn chap 2. verses 23 24 and chap. 4.39 40 41 and verses 51. 52 and chap 8.31 32 and chap. 12 42. Fourthly in the Greek text it is vsed for a sure testimony or demonstration of a thing to come Act. 17 31. Fiftly it signifieth an ordinary knowledge or slight perswasion of the historicall truth of the holy Scriptures to wit that there is but one onely God c. like as the Diuels are said to beleeue but so as for all that they tremble and haue no peace in beleeuing Iames. 2.19 Sixtly it signifieth an extraordinary perswasion of the almightie power of God and therewithall in some a ministeriall power of working miracles by an extraordinary gift of God as 1 Cor. 13 2. Matt. ch 21 v. 21 and chap. 7 22 23. It signifieth also sometimes faithfull dealing betwixt man and man Matth. chap. 23. verse 23 1. Tim. 5 12. and Tit. 2 10 and. 1. Pet. 5 12. To conclude it noteth sometimes a temporany faith either in a plausible appearance or with vaine boasting of that which is nothing so in truth as Luk. ch 8 13 1. Tim. 1 19 and 2 Tim. 2 18 Iames 2 14 17 18 20 24 29. Act. 8 13. Thus manifold is the signification and vse of this word faith But our speciall inquirie is onely after the nature of the true iustifying faith the which is of the Apostle Paul for excellencie sake called faith vnfeined 1. Tim. 1.5 and 2 ep 1 5 and in his Ep. to Titus ch 1 v. 1 the faith of Gods elect Likewise of the Apostle Peter it is called the precious faith Of the which all true Christians haue the denomination of faithfull or beleeuing men and women as Act ch 6 5 ch 11 24 ch 16 15 1. Tim. 5 16. 2 ep 4 7. Now therefore to come to shewe the proofes of our description of the nature of it That this faith is first and foremost a gift of God we read Ephes ch 2 8 Where the Apostle speaking both of it and also of that saluation which it layeth hold of he saith that they are either of them the gift of God By grace saith he ye are saued through faith and that not of your selues it is the gift of God Likewise Philip. â 19. Vnto you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake And 1. Pet. 1 5. S. Peter teacheth that it is an effect of the power of God whereby he maintaineth and vpholdeth his children to their eternall saluation And 2 ep 1 1 2 3 he teacheth vs againe that it is a precious gift obtained by the righteousnes of God According as his godly power hath giuen vs al things c. And likewise the Apostle Paul calling it the faith of Gods elect Tit 1 1 as we sawe euen now he giueth therewith plainely to vnderstand that it is a gift of God as a fruit of his election Yea God is not onely the giuer of it at the first but also the continuer and the perfitter of it as 2. Thes 1 11. where the same Apostle praieth for the beleeuing Thessalonians that God would make them worthy of his calling and fulfill all the good pleasure of his goodnes and the worke of faith with power Read also Heb. 12 verse 2. Our Saui Christ is both the author and also the finisher of our faith Hence it is that the most part of men are without faith euen because God for their contempt of his Gospel doth not vouchsafe to bestow it vpon them as 2. Thes 3 2. All men haue not faith And Luk. 18 8. When the sonne of man commeth shall he finde faith on the earth This gift of faith as it is rare and precious and a very excellent gift so it is in the same respect called a most holy grace as in the Ep. of the Apostle Iude verse 20. Beloued saith he edifie your selues in your most holy faith praying in the holy Ghost And it is called most holy not onely because it hath a speciall prerogatiue aboue all other graces in the apprehension of iustification and saluation but also because it doth in speciall manner purifie our hearts and sanctifie our whole persons vnto God So wee reade Act. 15 5. God purifieth our hearts by faith And chap. 26 18. Our Sauiour Christ himselfe testifieth that his people are sanctified vnto him by their faith Reade also 1. Pet 2 4 5 Non solum homine Deo reconciliat siaes sed quicquid in eo est adhue imperfectum sanâtifieââ vt gratuita Dei in iudulgentia iustus sit qui nulo merito tantum benuÌ acquirere libi posset Caluinus 6 7 8 c. To this effect well saith a godly learned Interpreter that faith doth not onely reconcile man to God but also it sanctifieth whatsoeuer is hitherto vnperfect in him to the end hee may be righteous through the most gracious and free good will of God who by no merit or iust desert of his owne could possibly obtaine so great a benefite That the same faith so giuen of God as hath bene declared is a principall grace of our spirituall regeneration and newe birth it may be euident from the doctrine of our Sauiour Christ Iohn chap. 3 verses 3 5. compared with that we reade Rom. 5 1 2 and Ephes 2 18 and 1 Pet. 1 3 4 5. For by faith we haue that accesse to God and entrance into grace which leadeth into the kingdome of God c. Furthermore wee limite the excellencie and comfort of this gift of faith to euery particular Christian heere in this life as touching himselfe more immediately because otherwise the gift of loue is preferred as most profitable for the mutuall comfort and benefite of one Christian with and by an other and also because as it seemeth loue is more durable and hath a more speciall vse for euer in the kingdome of heauen 1. Corinth 13. Not that faith shall vtterly vanish away after this life ended but onely that expectation and waiting of faith which is heere in this life by reason that the thing it selfe beleeued and looked for shall then be actually performed and enioyed Neuerthelesse faith shall still retaine this assurance for euer in heauen that our happinesse once purchased and performed shall for euer bee established according to
Iustification against the litigious importunitie of the gainsayers and corrupters thereof To this purpose we are to vnderstand that there are diuers significations and vses of this word to Iustifie as we haue seene before concerning the word Faith and that either as it is referred to God or as it is applied to men First therfore as it is referred to God either it noteth a manifest or full declaration and proofe of his most perfect righteousnes by a speciall prerogatiue and power or preheminence which he hath aboue all creatures as when we say that God will surely iustifie that is perfectly approue himselfe most holy and righteous in all his waies namely in this matter of iustifying his people through faith in his sonne against all whosoeuer doe contradict or cauill against the same Rom. 3 verse 4 and verse 26. That thou mightest be iustified in thy words c. And as our Sauiour Christ is saide to haue beene iustified in the spirit 1. Tim. 3 16. Or else this word of iustifying being referred to God it signifieth mans dutifull acknowledging of the perfect iustice and truth of God as Luk. chap. 7. 29. The Publicans are saide to iustifie God in that they submitted themselues to bee Baptized of Iohn And verse 35 Our Sauiour Christ affirmeth that wisedome is iustified of all her children These are the significations of the word to Iustifie as it is referred to God in respect of himself his own most holy iust proceedings Now as it is applied to men it signifieth either morally as we may say to auouch a mans owne innocencie in any matter vniustly laide to his charge for then is a man saide to iustifie himselfe when he cleareth himselfe as vnguiltie of the crime obiected against him And likewise to iustifie an other man when he by a true testimonie cleareth him against a false accusation or at the least to excuse one in comparison of an other as Iudah saide of Tamar that shee was more righteous then himselfe Gen. 38 26. And as Saul saide to Dauid Thou art more righteous then I. 1. Sam. 24 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah That is to haue sinned lesse then Iudah to wit all circumstances duly considered Ier. 3 11. And on the contrary Ierusalem is said to haue iustified Samaria and Sodom that is to haue sinned more grieuously then those wicked Cities Ezek Chap. 16. Thus as was saide the word to iustifie is taken either some thing more morally Or else the same againe is vsed iudicially for to accept and pronounce a man according to witnesses secundum allegata probata as they say to be guiltles touching the crime or crimes particularly obiected against him According as it is the dutie of the Iudge to iustifie the innocent partie as we reade Deut. 25 1. When there shall be strife betweene men and they shall come vnto iudgement and sentence shall be giuen vpon them and the righteous shall be iustified and the wicked condemned Then if so be c And Prou. 17 15. He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. Likewise Isay 5.22 23. Woe vnto them that are mightie to drinke wine and to them that are strong to poure in strong drinke Which iustifie the wicked for a reward and take away the righteousnes of the righteous from him Moreouer to iustifie signifieth sometimes euen of clemencie and meere mercy to forgiue a trespasse done against one as freely as if it had not beene committed like as if a creditor should forgiue his debter as perfectly as if the debt had beene paide to the vttermost farthing Of the which vse wee will consider by and by for it is specially seruing to cleare the great point of holy doctrine which we haue in hand Finally the word to iustifie according to the latine diriuation of it signifieth to make righteous but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke seeing it is but a translation of them and not the originall it selfe And besides euen in the vse of the latine speech the latter part of the word doth not alwaies exactly followe the naturall diriuation to signifie the making of a thing so or so As for example this word to signifie euen now mentioned doth not note the making of a signe but to giue some knowledge of a thing So to amplifie is not alwaies to make a thing more large but to treat of the same thing more at large theÌ some other or the same party had done before Likewise to magnifie is not vsed to note the making of a thing great but to acknowledge celebrate it according to the greatnes excellencie of it As when we are said to magnifie the Lord our God And when God saith he will magnifie himselfe his meaning is that he wil make his greatnes known So to glorifie God is not to make God glorious as one without glory in himselfe but to acknowledge set forth his glory c. Likewise when in our owne language by an imitation of the same latine composition we say we will exemplifie a thing our meaning is not that we wil make an example but set forth and illustrate a thing by an example And wheÌ we say that a thing is verified wee doe not meane that it is made true but that it is declared and confirmed to be true And when the earth is said to fructifie the meaning is not that the earth maketh fruit which is the more immediate work of God but that it bringeth forth fruit There might more of like sort bee alledged but these may suffice to shewe that it is not necessary by force of the latine diriuatioÌ that to iustifie shuld signifie to make iust as though a man that is iustified must needs be made perfitly iust by a real inhereÌt iustice of his own but that without iniurie to that kind of composition of the word we may according to the vse of the holy Scriptures iustly vnderstand it to signifie the accounting and esteeming or the declaring pronouncing of a man either generally iust or else innocent concerning a particular crime obiected against him Hetherto of the diuers significations of the word to iustifie Now it followeth that we doe enquire in what sense we are to vnderstand the same word when we referre it to faith and also when we referre it to works and that according to the vse of the holy Scriptures the which in either case must altogether ouerrule as was saide First therefore when we are said to be iustified by faith wee will not altogether refuse to vnderstand it thus that we are made perfectly righteous by faith but on this cond t on that we rightly conceiue of the manner how that is to say not by faith as by a morall dutie and mâââe action of him that beleeueth
legally taken for a perswasion of the truth of Gods promise in respect of perfect obedience yeelded vnto him but by the faith of the Gospell that is by faith appreheÌding applying to a mans self the perfect righteousnes of Iesus Christ for his perfect iustification in the sight of God For the faith of the Gospell hath alwaies a necessary relation to Christ and so is it necessarily to be vnderstood in this high principle of Christian religion concerning our iustification by faith according to that we read 2. Cor 5 21. God hath made him to be sin for vs that is he hath imputed and laied our sinnes to his charge and proceeded against him as if he had bene a most grieuous sinner though he knew no sin that is was nothing at all guiltie of it that we should be made the righteousnes of God in him that is that we being most grieuous sinners might haue his righteousnes imputed and freely giuen vnto vs through the rich grace and mercy of God as verily as if we our selues had wrought performed the same Whereby also it is euident that the true Christian faith in that it iustifieth doth it not as it is an action simply considered but as in the action of it it receiueth imbraceth Christ with his righteousnes euen passiuely as a man may truly say And in this sense as was saide we wil not refuse to vnderstand by this word iustified that we are made righteouâ seeing through faith in Christ a man is of a sinner in himselfe made no sinner but righteous in Christ by the imputation of his righteousnes vnto him according to that of the same Apostle Ro. 3 26. God is iust a iustifier of him which is of the faith of Iesu And ch 4 5 He iustifieth the vngodly accounting his faith for righteousnes Neuertheles we must therewitha l needes acknowledge as the truth is that the vsual acceptation of this word to iustifie is in the holy Scriptures to esteeme account or to declare pronounce iust by acquiting of sin imputing of righteousnes that euen of the meere grace fauour of God for Iâsus Christ his sake as we will now henceforth further declare And first to begin with that which is writteÌ Act. 13 38 39. Be it known vnto you men and brethren saith the Apostle Paul that through this man that is by Iâsus Christ is preached vnto you forgiuenesse of sinnes And from all thinges from the which yee could not bee iustified by the lawe of Moses by him euery one that beleeueth is iustified That is to say he is perfectly acquitted set free deliuered froÌ the guiltines punishmeÌt of it Like as the same Ap. Ro. ch 6. v 7. speaking of deliuerance from the power of sin by the vertue of the death of Christ he expresseth it by this word of iustifying from it as we read in the Greeke text where he borroweth the word of iustification to expresse the nature of sanctification which is a singular effect or fruit of the true iustifying faith and an open testimonie and prooofe of the same But let vs proceede to see what the nature of iustification it selfe properly taken is according to some other testimonies of the holy Scriptures To this purpose read againe Rom. 3 24. v 26 chap. 4 5. Tit. 3 7. We being iustified by his grace are made heyres according to the hope of the eternall life But that which is written Rom. 8 33 34. shall bee principally considered of vs at this time Who saith the Apostle shall lay any thing to the charge of Gods chosen It is God that iustifieth Who shall condemne In the which place the Apostle hath a respect to the like wordes of the Prophet Isaiah ch 50 8. c. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head that he should perfectly be iustified by his owne inherent righteousnesse and actuall obedience to his father against all that could be obiected against him He is neare that iustifieth me who will contend with me saith the Prophet as it were in the person of our Sauiour Christ Yea further Let vs stand together saith hee who is my aduersarie Let him come neare to me Behold the Lord God will helpe me Who is he that can condemne me c. The same doth the Apostle apply to the encouragement of all true beleeuers in Christ the members of his body that they also by him and for his sake shall haue their free discharge from the iudgement seate of God that they may say likewise with great comfort and confidence Seeing God hath not spared his owne Son but gaue him for vs all how shall he not with him giue vs all things also Who shal lay any thing to the charge of Gods chosen And so forth as was alledged euen now But yet in this differing manner as is most necessarie to be obserued that the iustification of our Sauiour Christ is in respect of himselfe by a reall and perfect iustice examined and tried in a most exact course of iudgement before the iudgement seate of God and not by faith such as ours is For he neuer offended in his owne person but perfectly obeyed the lawe of God and therefore might not in iustice haue bene condemned had he not set himselfe a mediator before God in the behalfe yea euen in the person and condition of vs miserable sinners But our iustification insomuch as we are in our selues all of vs damnable sinners it is from God of meere grace and fauour in that by faith onely the righteousnesse of Christ is imputed to vs and made ours as if as was saide wee had perfectly performed it our owne selues Yet so as we must neuerthelesse acknowledge our selues in our selues to be alwaies miserable sinners and therfore according to the instruction of our Sauiour himselfe to pray continually for the forgiuenes of them c. Like as iust Iob though he had the comfortable assurance of his saluation through faith in his Redeemer as hee professeth in the 19 âhap of his booke And chap. 13 15 19. Loe saith he though God slay me yet will I trust in him He will be my saluation also And verses 18 19. I knowe that I shall be iustified who is he that will pleade with me c. Neuerthelesse he doth therewithall professe likewise that hee will reproue his owne waies as being faultie in the sight of God as we read in the latter part of the 15 v. And in the holy Gospell of our Sauiour Christ wee read likewise that the Publican confessing and bewailing his sinnes was iustified and not the Pharisie who iustified himselfe Luk. 18 10. And ch 16 15. Our Sauiour Christ doth more generally condemne the Pharisies for the same their pride saying Ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteeemed among men is abomination in the sight
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratioÌ of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our coÌscieÌces also for the good exaÌple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratioÌ of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own coÌscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue theÌselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How theÌ is this word of iustificatioÌ to be takeÌ wheÌ it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers theÌselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whoÌ the Apostle Iames hath to deale like as the controuersie with theÌ is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works theÌselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatioÌ be not yeelded to theÌ yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence coÌmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌce fruition of the most glorious euerlasting kingdom of heaueÌ It is true ExplicatioÌ and proofe as we may se it warranted vnto vs First concerning deliueraÌce froÌ the guiltines of sin also froÌ the punishmeÌt therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâl couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not âaying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâââ And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dânger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâctise of Repentance in the nâw Testament And namely Mâtâh Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense ând feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred ExplicatioÌ and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe coÌtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people ExplicatioÌ proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
in the other Câeeds of Athanasius and the Nicene Counsell we beleeue in one God who is the father almighty c. And we worship one God in Trinitie Trinitie in vnitie Neither confounding the persons nor diuiding the substance c. as we are further to consider afterward Question BVt in the meane while what ground of holy Scripture can you alledge that God is one onely true God Answere The 35. ver of the 4. ch of Deuteronomie in these wordes The Lord is God and there is none but he alone And ver 39. Vnderstand therefore and consider in thine heart that the Lord hee is God in heauen aboue and vppon the earth beneath there is no other And in the 4. ver of the 6. chap. Heare ô Israel the Lord our God is Lord onely ExplicatioÌ proofe Thiâ being a chiefe and principall ground of all faith and true godlines it is is euery where most plentifully testified in the holy Scriptures Of the which testimonies it shall be to good purpose that we doe set down some more And first we wil begin with the words of God himselfe Deut. ch 32.39 Behold now saith the Lord that I euen I am he and that there is no God with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand Likewise Isaiah 42 8. ch 43 11 12 13. I euen I am the Lord beside me there is no Sauiour c. You are my witnesses saith the Lord that I am God And in many other places of the same Prophecy ch 44 6 ch 45 5. I am the Lord there is no other there is no God beside me The same is repeated six times in that ch The often repetitioÌ sheweth that we haue need to be often earnestly put in mind of it to the end it may be firmly rooted in our hearts To this truth principle of our faith do the seruants of God euery where giue witnes As 1. Sam. ch 2. v. 2. There is none holy as the Lord saith Hannah in her holy thanksgiuing yea ther is none besides thee and there is no God like vnto our God And Psalme 18 31. Who is God besides the Lord And who is mightie saue our God And Ps 83.18 Iehouah is alone euen the most high ouer all the earth And Ps 86 10. Thou art God alone And Nehemiah 9.6 Thou art Lord alone And 1. Cor. 8 4. There is no other God but one Yea 2 Kings 5.15 This testimonie is drawne from Naaman the Syrian in experience of Gods gratious power in the cure of his leprosie Behold saith he now I know that there is no God in all the world but in Israel His meaning is that they onely professed the Religion of the true God the onely God of all the world There are many more testimonies but we will ende with that of our Sauiour Christ Iohn chap. 17.3 This is life eternall to knowe thee the onely true God c. As touching the name of God attributed to the Gods of the Heathen in the holy Scriptures that is but according to the abusiue speech of the heathen and for a refutation of their heathenish error And when it is ascribed to Angels or men it is not to be vnderstood properly but in respect of that speciall dignitie and power which God hath as it were lent them aboue others c. Let vs now proceede Shew likewise from what ground of holy Scripture you haue bene taught that it is euery Christians dutie to beleeue in this our one onely true God Question What proofe haue you for it Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God Mark ch 11. v. 22 ExplicatioÌ proofe The words of the greeke text are Haue ye that is see that ye haue the faith of God but in the selfe same sense according to the Syrian translation Let the faith of God be in you Our Sa Chr calleth it the faith of God because he requireth his people to beleeue in him for that all faith placed any other wher is vtterly profane wandring vaine Yea like as we saw eueÌ now that God by his holy spirit gaue Naaman the Syrian grace to beleeue in God from the experience of his gracious power manifested vppon him in his miraculous cure so doth our Sa Ch from the example of the fig-tree dried by the power of his diuine word instruct his Disciples to gather an argument for the strengthening of their faith to beleeue in euery word of God and principally in his promise touching euerlasting saluation According to that of wise Agur. Pro. 30.5 Euery word of God is pure he is a shield to them that trust in him Question Haue you any other proofe that it is the dutie of the people of God thus to beleeue in him Answere In the 62. Psal we haue not onely the doctrine but also the practise set forth vnto vs by a very notable and liuely example Question Rehearse you the words of this Psalme which are they Answere Yet my soule keepeth silence vnto God Or as we may read it in the Hebrew text thus My soule quietly resteth or reposeth it selfe onely in God saith the holy Prophet for of him commeth my saluation He onely is my strength and my saluation and my defence I shall not much be moued Yea he repeateth the same words againe to shewe his singular affiance placed onely in the Lord. And then hee doth with like earnestnes from the experience of his owne comfort exhort and incourage all other the people of God to doe the like saying Trust in him all ye people powre forth your hearts before him Selah Explication and proofe This Ps is very notable no lesse for the wisdome then for the earnestnes of the holy Prophet to this purpose as was made plaine from the interpretation thereof In the which it was more largely declared then now time will suffer to be repeated that the faithful seruant of God reioiceth in that victorie which through the grace of God he had obtained against his troublesome temptations in that he did bid silence as it were to his soule against all impatient murmurings by a quiet attendance vpon Gods mercy In the same confidence also he triumpheth against his aduersaries Neuertheles because he felt his naturall infirmitie and corruption still present with him he doth together with this holy and triumphant reioycing admonish his soule to continue still in silence to God and in a quiet resting vpon him whithout wearines in waiting And thus this first part of the Psal vnto the 8. v. doth very liuelily represent vnto vs the nature of faith which continually animateth it selfe to a holy strife and resistance against the temptations of the flesh the world and the diuell For the beleeuing man is not to be imagined to be as one altogether at rest and as one rowing at pleasure in a still and calme
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures ExplicatioÌ proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligeÌce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also coÌsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1â 11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap ââ The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâz Ou phihano to en noesat caâtois triâi perâââmpomat Ou phthano ta tria dicâem carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâorious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâom this his name Iehoua as we read ExplicatioÌ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â He hath coÌmanded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immârtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌt by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâfie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
God is in all things beneficiall to vs pittying tendering vs in all our necessities though we are altogether vnworthie it is likewise our duty to our ability to doe good vnto all though specially to those that be of the houshold of faith as God himselfe coÌmandeth Finally it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies Yea euen of those which he maketh vs partakers of by any of his good and holy instruments ExplicatioÌ proofe It is most meet that we should do so indeed For whosoeuer the instrument may be and howsoeuer we are to be in some measure thankfull to them Yet God is the onely author and therefore the whole praise must principally redound to him alone according to that which we read 1. Cor. 3.21.22.23 Read also Psal 13.5 I trust in thy mercy mine heart shall reioice in thy saluation I will sing vnto the Lord because he hath dealt louingly with me And Ps 22. ve 22. c. Praise the Lord ye that feare him c. For he hath not despised nor abhorred the affliction of the poore c. and 27.6 Ps 30. verses 11.12 Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded me with gladnes Therefore shal my tongue praise thee and not cease O Lord my God I will giue thankâ to thee for euer And Psal 71.14.15.16 Read also Psa 103.1 c. and Psa 116.1 c. and Psa 136. The whole Psalmes is singular to this purpose And Isai 63.7 There are many other places like to these Touching the other branches of this answer read for the proofe of mutual forgiuenes Math. ch 5.23 c. and ch 18.21 22 c. to the end of the chap And Luk 17 3 4 and Col 3 12 13. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind meekenes long suffering forbearing the one the other forgiuing one another c. And for mutuall beneficence read Gal. 6 verses 9.10 Let vs not be wearie of well doing c. And while we haue time let vs doe good vnto all c. Thus much for the present touching the duties of faith from the comfort of Gods mercies IT followeth that you shew what duties belong to the comfort of faith in respect of the incorrupt and most perfect righteousnes of the Lord our God Question which are they Answere The righteousnes of God noteth his faithfulnes in the certaine and sure performance of all his gratious promises and therefore we are in this respect most thankfully and dutifully to praise him It noteth also the seueritie of his Iustice in the punishment of the wicked for the which we are not onely to praise him but also to feare before him Finally the righteousnes of God doth note the whole vprightnes of his wiâ and nature as the perfect rule and ground of all righteousnes and therefore we are iustly to account euery word of God and all his waies and works aboue all exception most perfectly iust ExplicatioÌ proofe It is very iust indeede that we should so doe The iust Lord saith the holie Prophet is in the middest of his Citie he will do no iniquitie euery morning doth he bring his iudgment to light he faileth not but the wicked will not learne to be ashamed Zeph. 2.5 Neuerthelesse as the Lord in the same place sheweth further by his holy Prophet it is the duty of his people to feare him because of his iudgements and to receiue instruction c. Read also Isa chap. 26.9 And Psa 52 6. The righteous shall see it and feare And Heb. 11.28 29. Let vs haue grace wherby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire I know O Lord saith the holy Psalmist that thy iudgements are right and that thou hast afflââted me iustly Or in truth in fide that is no otherwise then thou hast forewarned in thy word That wee are to praise God for his righteous iudgements against the wicked read Psal 9.11.12 and 35.8.9 c. and 44.5.6.7.8 and 47.11 c. and 52.9 and 38.10.11 and 64.9.10 and Psal 119.62 At midnight will I rise to giue thanks vnto thee because of thy righteous iudgements That is for those righteous lawes of God the breach wherof he iustly punisheth vpon the wicked which band themselues together to rob and spoile his faithfull seruants Touching the faithfulnes of God the which as was answered is somtimes meant by the righteousnes of God It is written Ier. Lament chap. 3 23. His compassions are renued euery morning Great is his faithfulnes For the which as was answered in the beginning of the answer wee stand bound most thankfully and dutifully to praise our God And so we read Psal 89.5 Where often mention is made of the faithfull couenant and oath of God O Lord saith the Prophet Ethan euen the heauens shall praise thy wonderous worke yea thy truth in the congregation of Saints c. But there are other duties belonging to the comfort of faith in the constant faithfulnes vnchangeable truth of God Of whoÌ it is written 2 Tim 2.13 Though we beleeue not yet abideth he faithfull he cannot denie himselfe And Tiâ 1.2 God that cannot âie hath promised eternall life before the world began And Ro 3. ve 3.4 What though some did not beleeue Shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar c. Question VVHat therefore may the other duties of this comfort of faith be Anââer It requireth earnestly of vs first that we depart from iniquitie Secondly that we ioine to our faith euery other vertue of true godlines and the holy fruites anâ practiâe of them to the warranting vnto our owne consciences the truth of our assurance touching our election and saluation Thirdly that we remaine firme and constant in the faithfull profession of our hope without wauering as also in the practise of true loue toward our Christian bretheren without ceasing Fourthly that we doe not onely continue but also grow and increase in all holinesse continually Finally the comfort of God his most stedfast fidelity and truth requireth of euery faithfull beleeuer that he admit nothing either interpretation of holy Scripture or prophesie or miracle or any pretended reuelation or assertion either of man or Angel to the preiudice of any the least part of the diuine truth of Gods word which is most perfect and intire in it selfe ExplicatioÌ and proofe It is very true euery part of this your answere hath expresse warrant from the holy Scriptures of God For the proofe of the first read 2. Tim. 2 19. where the Apostle making meÌtion of some of corrupt mind that had erred froÌ the faith who also had destroied the faith of certaine he affirmeth neuertheles that the foundation of God
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâe are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâd as it were accidentallie belonging to God without any personall sâbâistence To cââclâde all that beleeue not rightly in the one onely true God as haââ beâe declared from the holy Scriptures of God both Atheists Epicures and Worldâings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most âuefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâuenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâinion fancie Our good God of his infinite mercie graunt it vnto vs to ãâã euery one of his elect childreÌ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâswere Becauâe after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost âea and tâat also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouââ vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ proofe It is veâilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌd and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1ââ 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâânââs ãâã verit Eâ ââ cap â So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâcanimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
of Iob. The Psalmist doth also excellently celebrate the praises of the Lord for the same his notable workes Psal 104. And thus we may see the workes of Gods mightie creation euery where testified in the holy Scriptures Neuerthelesse insomuch as it was further truly answered the holy historie of them is first of all most fully and plainely and as we may say originally described in the 2. first chapters of Genesis wee will in this our exercise of gathering the doctrine of the principles of religion fundameÌtally inquire of theÌ according to the ground direction of those chapters Now therefore that we may proceede in as plaine and familiar a course as we can Let vs make our entrance from the consideration of the meaning of this word to Create Question What haue you learned to be the meaning of it Answere This word to Create signifieth most properly to make a substance or beeing of a thing where there was nothing at all before ExplicatioÌ proofe It is very true And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth that is he caused them to be when they were nothing at all before For this is the most proper and originall signification of the word Bara Question But doth the signification of it extend no further then thus Answere Yes and therefore I said as I haue beene further taught that it signifieth not onely to make a substance but also to giue a beeing which is more generall and noteth the qualitie and whole estate and condition of the thing as well as the substance it selfe this being the creation of God as wel as the other ExplicatioÌ and proofe You haue learned to answere as the truth it selfe teacheth And therefore doe the best learned vpon diligent obseruation affirme that the word Bara doth not onely signifie producere a non esse ad esse that is to bring forth the beeing of a thing from no being but also that God hath herein wrought as excellently for the manifestation of his diuine wisedome and gracious goodnes as of his almightie power And therefore well saith Iunius a learned Interpreter of Gods word Gen. 1.1 Annot post God created that is Fecit ex nihilo he made of nothing Et quidem potentissimè ac magnificentissimè no lesse stately or gorgeously theÌ mightily NaÌ haec propria est Hebraei verbi significatio For this saith he is the proper signification of the Hebrew verbe And besides it is easie to obserue that the same verbe is vsed to note wisedome in discerning of a thing vppon mature deliberation or in making of a special choise as 1 Sam 17 8. Choose you a man for you c. And Ezek chap 21 19. Choose thou a place and choose it in the corner of the way of the Citie In the Hebrew distinction of this chapter it is the 24. verse Furthermore as touching the qualitie and excellent estate and condition of a thing whereto the word of Creation extendeth it selfe it is euident in that it is expresly said that the Lord created all things very good And Psal 51.10 King Dauid repenting him of his owne corruption whereby hee had peruerted his owne soule praieth God to create in him a cleane heart Read also Isay 54.16 behold I haue created the smith c. and I haue created the destroyer to destroy And chap. 57.19 I create the fruite of the lippes to be peace c. And 65.17.18 Newe heauens and a new earth and ioy to Gods people And besides all this the word of creation doth not onely signifie the making of the first matter and ground of all thinges called the heauen and the earth but also the first producing and making of all Creatures in their kindes from them or like to them as the Sunne and the Moone and the Starres like to the matter of the heauens in proportion as Adam and other earthly creatures were created from the earth and out of the water Gen. 1 20.21 and ch 3.19 And Eue of the ribbe of Adam For God created them male and female Gen. 1.27 and ch 7.1.2 yea the propagation of all creatures in their kinds it is called a new creation Gen. 6.7 Psals 102.18 and 104.30 and Ezek 28.13 15. Iob 31.15 He that hath mad me in the wombe hath he not made him Hath not he alone facioned vs in the wombe And Ier 1.5 To this purpose it is that to the clearing of the full signification of this word of Creation diuers wordes are somtimes put together And namely these two Iatsar and Gnasa are ioined with Bara the one signifying to doe a thing in a more generall signification the other to make one thing of another giuing it a newe forme and beautie c as the potter doth his pot out of the clay From the which similitude the Lord expresseth the creation of the body of Adam out of the dust of the earth as it were mixed with water and so moulded vp to a lumpe and fashioned to his excellent forme and shape and to that excellent estate and condition wherein God did set it As * The Lord God made maÌ of the dâst of the ground breathed in his face breath of life and man was a liuing soule The Greeke words answering to these as the learned ob erue are Kâââs for creat ng of nothing Poââsis for making into sâme outward âorme Pââsis for a through working anââaââoâing both within and withâut Iunââs Annot post Gen 2. verse 7. So that although the soule is signified to be by creation most properly taken yet it is more immediately from God Concerning the similitude of the Potter reade Isaiah chapter 45.9 Woe vnto him that striueth with his Maker the pot shard with the potshardes of the earth that is as well one as other all being fraile and earthly c. In the which Chapter also are the former three wordes noting this more full signification of creation ioined together as we may read them verse 7. I forme the light and create darknes I make peace and create euill I the Lord doe all these things And in the same chap verse 18. Thus saith the Lord that created heauen God himselfe that framed the earth and made it he hath prepared it he created it not in vaine he formed it to be inhabited c. And before this ch 43.7 Euery one saith the Lord shall be called by my name For I created him for my glory formed him and made him Moreouer Gân â 22 there is yet another word vsed to expresse the manner of the creation of Eue. For the Lord taking a ribbe as it were a rafter or sparre out of the side of Adam is said to haue builte Eue that is to say to haue framed and fashioned her as an excellent building yea with a body of more large capacitie and with move roomes and inclosures as one well saith for the more coÌmodious
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâe prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâm heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are ãâã beleeue not onely in the Sonne of God the second Peâson of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌd from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâearse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ Disciples Wherein he doth before haâd most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâch of ou Sâuiour giue plainely to vnderstand in that âe saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâeeue in God Beleeue also in me As though âee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâly manifested and confirmed tâereby vnto you In the meane while alsâ sâe hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
saith thus speaking there of the holy Ghost He shall glorifie me for he shall receiue of mine and shew it vnto you And in the next verse All things that the Father hath are mine therefore said I that he shall take of mine and shew it vnto you The Apostle Paul saith likewise that it pleased the Father that in him should all fulnes dwell Colos 1.19 And chap. 2.9 In him dwelleth all the fulnes of the Godhead bodilie ExplicatioÌ proofe These places doe indeed shew the diuine perfection of our Sauiour generally And l ke to these are many other Such as we reade Iohn 3.31 He that is come from on high is aboue all saith Saint Iohn the Baptist And before that chap. 1.27 Whose shooe latchet I am not worthie to vnloose Neither did our Sauiour himselfe reproue the Iewes for vnderstanding his words in such sense as that thereby hee did make himselfe equall with God Iohn chap. 5. verse 18. And accordingly the Apostle Paul saith plainely that our Sauiour being in the forme of God thought it no robberie to be equall with God Phil. 26. Whence also it is that he is described to be the image of the inuisible God Colos 1.15 And the brightnes of the glorie of God and the in grauen forme of his person Heb. 1.3 Read also Isaiah chap. 6.1 2 3 conferred with Iohn 12.41 Where the Euangelist speaking of that glorious vision of Isaiah wherein was represented the diuine glorie and maiestie of GOD saith that the holy Prophet sawe therein the glorie of our Sauiour Christ But let vs come to our more particular inquirie Wherein first What proofe haue you that there was diuine perfection of wisedome in the Sonne of God our Lord and Sauiour Question Answere All the treasures of wisedome and knowledge are hidden in Christ saith the Apostle Paul Colos 2. verse 3. ExplicatioÌ and proofe Thus also testified the holie Prophets of former times As in that eight chapter of the holy Prouerbs verse twelfe I wisedome dwell with prudence and I finde forth knowledge and counsells Or rather as Tremellius and Iunius haue translated it Ego sum sapieâ tia coâaereo astutia scientiam summa solertiae praesentem habeo I am wisedome I cleaue vnto prudence and I haue the knowledge of most exact or expert skill present with me Euen the reuerend feare of the Lord c. And verse 14. Counsell and euery thing else is mine prudence is mine strength is mine By me Kings reigne c. But of this diuine gouernment of our Sauiour we shall speake afterward Concerning the diuine perfection of his wisedome wee may vnderstand it further by the prophesie of Isaiah chap. 9 6. Wherein he foretelleth that he should be called Wonderful Counseller c. And more-ouer by the saying of our Sauiour himselfe Matth. 11.27 No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him And Iohn chap. 10. verse 15. As the Father knoweth me so know I the Father And therefore no maruell though the same Euangelist saith chapter 2. verses 24 25. that hee knâw what was in the hearts of men According also as the Disciples iointly professed chapter 16. verse 30. Wee know that thou knowest all things And as Peter professeth apart by himselfe though in the hearing of the resâ Lorde thou knowest that I loue thee Yea as he addeth further Lord thou knowest all things Wherevnto finally accordeth that of our Sauiour himselfe Reuel 2.23 All the Churches shall know that I am he who searcheth the reines and hearts c. Question Now what proofe haue you for the diuine perfection of his gracious goodnes and constancie Answere All that the Father giueth me saith our Sauiour shall come vnto me and he that commeth vnto me I cast not away Iohn 6.37 And chap. 10. verse 27. My sheepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand And chap. 13.1 Those whom hee loueth he loueth to the end Explication and proofe It is true For that which he performed toward his Disciples in the continuance of his loue to them he performeth the same to all whomsoeuer he beginneth once to manifest his loue vnto Reade also Prouerbs 8.17 I loue them that loue me c. And verses 20 21. I will fill their treasures And verse 31 c. My delight is with the children of men c. Likewise Iohn 1.9 And euery where we may see plainely that he is of the same minde with the Father whose gifts and calling are without repentance Heauen and earth saith he Matth. 24.35 shall passe away but my words shall not passe away The perfection of the diuine truth and righteousnes of our Sauiour may well follow in the next place Qeustion What proofe of holy Scripture haue you to this purpose Answere In the first chap. of the Epistle to the Hebrewes verse 8. Wher the Apostle sheweth that these words of the 45. Psalme O God thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnes were spoken concerning the Sonne of God our Lord Iesus Christ and so are a plaine proofe of his most perfect and diuine iustice They are so indeede Hereof also is that a like proofe which we read Prou. 8.15 By me Princes decree iustice And verse 18. With me is righteousnes And verse 2â I cause to walke in the way of righteousnes and in the middest of the paths of iudgement No doubt hee that prescribeth guideth and incourageth others to walke in righteous waies is righteous himselfe The same is also faithfull and true And therefore is worthily calleâ the true light Iohn 1.9 And chap. 7.18 He that âeeketh his glorie that sent him the same is true and there is no vnrighteousnes in him This very same was our faithfull Lord and Sauiour Iesus Christ And therefore most worthily doth he beare the name of Amen of him that is in a matchlesse degree the faithfull and true witnes Reuel 3.14 Question Finally what proofe haue you of the most perfect and diuine holines of the Sonne of God our Sauiour Answere He is holy in the same perfection of holines with the Father and the holy Ghost according to that holy acclamation of the holy Angelis Isai 6.3 Holy holy holy is the Lord of hostes the whole earth is full of his glorie ExplicatioÌ and proofe Iâ is true as the Euangelist Iohn testifieth chap. 12.41 that the holy Prophet both saw Christ and spake of him at that time And the same Euangelist in his first Epistle 2.20 calleth our Sauiour the holy one And Reuel 3.7 Thus saith he that is holy and true And Act. 3.14 The holy and iust one Yea he is so holy that he sanctifieth himselfe Iohn 17.19 Thus farre for the proofe of the
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâme Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâkilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
the vnderstandâng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌmandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌt or shape of man take away either truth of maÌhood or truth of seruice inferiority in respect therof no more theÌ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌparison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ vnder the vail of the flesh while he was here on the earth euen froÌ his conception c till he rose againe asceÌded vp to heaueÌ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweââ Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
the glorious presence of the most high god And therefore also on the other side no true christian ought to be discouraged although they be poorely borne nor any christian woman though shee be poorely brought in bed as if her childe were of lesse account before God because of that For doe we not see that Marie was so yea like enough more poorely then the poorer sort of women are wont to be and with lesse comfortable helpers and in a lesse commodious and seemely place for such a busines as the poorest chamber in a base cottage But what should we speake of Marie thus poorely brought in bed in comparison of the childe it selfe that was borne of her For the matter is infinitely more admirable in respect of him the naturall Sonne of God then of her by nature the daughter of Eue yea it is not much admirable in respect of her saue onely in regard of him Fourthly who shall not be ashamed to murmure at his wants or on the other side to be prowd when hee is in wealthie and honourable estate in the world if he doe with a right and well aduised eye looke vpon the birth of the Son of God without whom it had bin vnpossible but we must haue bin both borne in most extreame dishonour also haue continued in misery for euer Finally how should wee be iustly offended at any outward basenes of the Church or any true members thereof if we do aduisedly looke to the outward basenes of the most glorious head Prince and gouernour of them Is it not meet that the Church here vpon earth which are as the members of the body should be sutable to the head such as it was while it remained here on the earth It may suffice vs that we know it is glorious with in though it be outwardly somewhath browne or blacke Psal 45.13 Cant. 1.4.5 Thus then we see that many outward duties from a great inward dutifulnes of heart doe belong to the comfort of faith concerning the birth of our Sauiour Christ duly weighed considered both more generally also more specially as hath already bin laid forth in diuers particulars in such sort as that which hath beene hetherto obserued might seeme to suffice Neuertheles for the further clearing of so worthy a point it shall not be superfluous for vs as I suppose to endeuour to gather a further direction herein from the examples and practise of those to whom the birth of our Sauiour was first manifested and whom we know to haue beene guided by the holy Ghost therein as hath beene obserued at large in the sermons made vpon those parts of our text Of these duties I desire that you doe as briefely as may be make some rehearsall againe according to those examples which God hath set before vs to the same end Question Which may they be Answere From the example of the holy Angels we may iustly learne that in so much as they to whom the incarnation birth of our Sauiour Christ did not so properly belong did neuertheles to the glorifying of God on our behalfe most earnest blesse and praise the Lord much rather ought we our selues to doe so seeing for our sakes it was that the Son of God thus humbled and abased himselfe From the example of the Sheepheards we are taught that it is our dutie to vse all diligence both in seeking after the knowledge of our Sauiour Christ borne into the world and of the right ends and vses of his comming and abiding in it and also in mutuall exherting incouraging one another therevnto We may likewise learne from theÌ that according as we our selues haue learned found out Christ Iesus in his word by the instructioÌs therof so it is our dutie as much as lieth in vs to make him known to al other And further both from the example of the Sheepheards and also of those which heard the things which they reported vnto them concerning the birth of our Sauiour we may well learne that it is our dutie to esteeme reuerently of the same things and of all other of like holy record and to praise and glorifie God therein What the dutie is which the exaÌple of the vir Marie teacheth vs it hath bin answered before FroÌ the exaÌple of the wisemen who came out of the East a long iourny to worship our Sa Christ we may profitablie learn diuers notable lessons of good christiaÌ dutie First that we ought to esteeme most highly and honourablie of our blessed Sauiour Secondly that we ought to refuse no labour or cost in our seeking to know him Thirdly that no feare of danger with-hold vs from diligent inquiring after him Fourthly that we be in no wise offended at the basenes of his comming into the world but on the contrarie that wee doe reioyce in our Sauiour so much the more as in him that therby giueth vs so much the more assurance that we shal be aduanced through his abasing of himselfe so lowe for vs. Fiftly that we vse all good circumspection that we giue no furtherance or aduantage to the wicked against our Sauiour or his Church and Gospel Finallie that wee doe most willinglie yeelde our selues and all that wee haue to his most honourable seruice From the example of Simeon wee learne likewise that it is our dutie to preferre the true knowledge of our Sauiour Christ made man and sent into the world before all things in the whole world yea before our owne life and beeing in it His doctrine also teacheth vs that not all in the world but they onely that doe truelie beleeue in him and dutifullie obey him shal be partakers of his appearing Last of all from the example of Anna we are taught in like manner that it is the dutie of one as well as of another of women as well as of men with all readines to acknowledge and confesse that our Sauiour Christ is verily in truth come in the flesh ExplicatioÌ proofe These things which are lightsome in themselues haue bene more fully laide forth for a helpe to our weakenes by the interpretation and opening of the text in the Sermons made vpon the same First concerning the holie Angels Luke 2.13.14 from these words And strait way ther was with the Angela multitude of heauenly souldiers that is of other Angels as it appeareth verse 15. praising God saying Glorie be to God c. And touching our owne dutie Read Isai chapter 12. Secondly concerning the Shepheards as it foloweth in the same ch vers 13.16.17.18.20 And it came to passe when the Angels that is the multitude of heauenlie souldiers before mentioned were gone away from them into heauen that the Shepheards said one to another Let vs go then into Bethlehem c. Thirdlie concerning those that heard the Shepheardes make report of the birth of our Sauiour Christ we read likewise in the same chap verse 18. Of whom this is testified that they did all wonder
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌposition not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eââaâe and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
sorte before our eyes For first of all in so much as hee assalteth our Sauiour Christ the Sonne of God with all the craft he can and without all dread or shame c who may looke to escape his wicked and dangerous assalts Let therfore both King and Prince ministers of the word and euery good Christian looke diligentlie to themselues and stand watchfullie vpon their garde And so much the more ought euery one to doe it by howe much his fall may be the greater and more hurtfull not onely to himselfe but also to many other Secondly that the Diuel doth most narrowly watch the occasion it is plaine likewise in that he tempteth not our Sauiour Christ to make proofe whether he were the Sonne of God by trying whether he could turne a stone into bread vntâll our Sauiour was verie hungrie This which he did at this time in his dealing with our Sauiour in obseruing the occasion is his vsuall practise with euerie of vs and all other And it is so much the more daÌgerous in respect of vs because he hath the aduaÌtage against vs by one sin to make way for another For when a man is in his angry moode then doth he teÌpt him or rather push him forward to vse reprochfull speeches c. When a man hath intemperatelie filled himselfe with daintie meates and strong drinks apt to prouoke lust then he teÌpteth to fornication c. When a man is in want he tempteth to distrust in the prouidence of God And if he be discontented giue place to murmuring then doth he tempt him further to speake c. He taketh the aduantage against vs in all things both from the excesse of naturall corruption to this or that euill and also from the weaknes of grace toward this or that good dutie Thirdly as he attempted to deale with our Sauiour so doth he vsuallie with all other that is to draw them aside on the right hand if he cannot on the left And seeing he doth so vsuallie preuaile as he hath had experience from the beginning of the world to this day in that he hath drawne thousands to be prodigall when he hath not found them to be pliable to be couetously sparing others againe to be miserably sparing couetous when they were not so apte tâ prodigall and wastefull expences yea seeing he hath preuailed so strangelie with many that of couetous he hath made them prodigall other againe of prodigall couetous of Atheists hypocrites contrariwise of hypocrites atheists c. by a change of one sinne for another It is therfore the lesse maruell that he doth in this wise set vpon our Sauiour Christ in hope at the least that peraduenture he might preuaile to peruert him one way or other as he had preuailed with Adam and Eue in the beginning But the Deceiuer is here deceiued and altogether frustrated of his hope to the great glorie of God and to the singular reioicing of our hearts in that wee haue in the conquest of our Sauiour the assured hope of our victorie and preuailing against him Fourthlie the Deuil is so expert that when he wanteth speciall occasions yet hee is neuer destitute of matter to worke vpon seeing he hath alwaies at hand the common and continuall corrupt disposition of mans nature howsoeuer he was disappointed in our Sauiour For he knoweth well that self-loue and the loue of this world with ambition and pride c. are naturallie borne and bred in euerie man Yea so as that which is bred in the bone will hardlie out of the flesh as the common prouerb is Euery man is desirous of worldlie riches and preferment c. In these respectes therefore the Deuill neuer wanteth worke though he haue not alwaies those speciall occasions which he hopeth for and taketh hold of whensoeuer they come in his way Finallie that the Deuil is no weake and trifling Tempter after the manner of a wanton childe c. it is euident from that wee read 2. Thes 2.9.10.11 c. 2. Tim 2.26 and Reuel 12.9 For he is mightie against the wicked yea sometime against the poore children of God though we see no powerfull effect against our Sauiour blessed be God for it Such therefore were the temptations of the Deuill against our Sauiour the which also are his daylie tentations and the verie manner of his tempting which he doth most cunninglie practise with newe deuised plottes and stratagemes against vs all For this we must vnderstand that the teÌptations mentioned by the Euangelists are not all wherwith the Deuill assaulted our Sauiour in the tentation of fourtie daies Neither did he leaue our Sauiour but onelie for a season when those daies were ended as Saint Luke certifieth vs cha 4.13 Onely these few are mentioned which it concerneth vs speciallie to know and that from those instances wee might be made warie and watchfull against these and all other like vnto them whatsoeuer we shall be tempted vnto contrarie to the holie will and commandement of God as it is our dutie and doth stand vs most necessarilie vpon to watch alwaies most earnestly against them Now therfore from the temptations themselues and the circumstances or rules for the discerning of the craftie trade of the Deuill therin let vs come to see howe our Sauiour did repell and beat back the tentations offered vnto him For this also is verie behooffull to practise after the example of our Sauiour himselfe to the ende wee may through his grace ouercome Question What course therefore did our Sauiour take to repell the tentations of the Diuel Answere By the right vse and application of the holie Scriptures the which are rightlie termed the Sword of the spirit our Sauiour did cut asunder and vtterlie frustrate all the Diuels tentations though he had euerie way most subtilie contriued them and that euen vnder colourable abuse of the holie Scripture it selfe Explication and proofe Herein therfore let vs for our imitation obserue this excellent wisedome of our Sauiour that wee rightlie vnderstanding the holie scriptures may rightly vse them to the discouering and repelling of the Diuells abusing of them By cleauing to the truth of the scriptures let vs reiect all his forgery and lies which he shall goe about to countenance and impudentlie to face out by them For so we see plainly that out Sauiour did As for example wheras in the first tentation the Diuel sought as cunninglie as he could to discredit the word and testimonie of God the Father vttered in his most solemne proclaiming of him to be his Sonne our Sauiour doth contrariwise vphold the truth of the word of God by the word that is the truth of the word latelie vttered by the word long before written Yea for answere of all the tentations hee saith It is written It is written It is writteÌ Wherfore for the answering of tentations if we wil tâke the speeding course wee must not betake our selues to reuelations from heauen nor to carnal
things from him whereby they were for euer confirmed to beleeue the testimonie which Iohn the Baptist gaue of him to be vndoubtedlie true namelie that he was as he had said the day before the Lamb of God Yea they were so perswaded that they doe not onely beleeue themselues but they are carefull also to bring others to Christ that they might likewise beleeue For Andrewe finding Peter his brother he reporteth to him with great ioy that they had found the Christ or anointed of God and in this perswasion he did leade his brother vnto him Our Sauiour by telling Peter his name as soone as he came vnto him whose sonne he was and what was his naturall timorousnes in the profession of the name of God though otherwise of courage enough and too much and likewise prophesying further or rather of his diuine grace promising him the gift of true spirituall fortitude our Sauiour doth hereby worke the like effect in Peters heart The next day as we see it followeth in the text our Sauiour going into Galile and finding Philip a stranger to him in respect of humane knowledge or acquaintance and onely saying to him Followe thou me forthwith Philip most willingly folowed him and became his Disciple beleeued in some measure though yet in much imperfection that our Sauiour Christ was he of whom Moses wrote in the law And his heart was in like maÌneâ so reioiced than meeting Nathanael he leaueth him not till he haue brought him to our Sa Christ Heerevpon our Sauiour so entertaineth Nathanael that he perceiueth by that speech which he vsed to him at his first comming that he knewe the verie inward secret dispositioÌ of his heart which God had wrought in him by his holy spirit And therwithall he perceiueth also that while he was yet out of the view of the natural eye of our Sauiour he was neuertheles in the sight of his diuine prouideÌce For our Sauiour telleth him plainlie that he saw him vnder the fig tree The which things so wrought in the heart of Philip that by the grace which our Sauiour gaue him he was brought immediately to beleeue that hee was the Sonne of God the king of Israel And thervpon our Sauiour promiseth as we haue seene in the ende of the chapter that both Nathanael and the rest thus apprehending some smaller beginnings of faith should in time to come see greater thinges for their further confirmation For this he meaneth by the opening of the heauen and the Angels of God ascending and descending vpon the Sonne of Man These were the first beginnings euen as it were the seede time of the holie doctrine of our Sauiour whereby he began to manifest and make himselfe knowne though yet somewhat more priuatelie The which beginnings though they were small in outward shewe as was said yet they were so mightie and effectuall that our Sauiour is acknowledged of his disciples though verie Nouices as one may say to be in respect of his Person the Sonne of God and in regard of his office the Messiah or anointed of God the Prophet of whom Moses wrote the verie true King of Israel according to the Promise which God had made to the seede of Dauid For so no doubt Nathanael meant LEt vs now from the beginnings of the doctrine proceed to consider likewise what manner of beginning our Sauiour made concerning his Miracles which serued for the confirmation of the same his doctrine also of the truth of his diuine Person and likewise of his most holie office annexed therevnto as will hereafter better appeare Question What therfore was the beginning of his working of Miracles Where are they recorded vnto vs Answer The record hereof foloweth from the beginning of the 2. chapter of the same Euangelist S. Ihon to the 12. verse of the same Question Let vs here the wordes of the Euangelist How doe you reade Answere 1 His words are these And the third day there was mariage in Cana a towne of Galile and the Mother of Iesus was there 2. And Iesus was called also and his Disciples vnto the mariage 3 Now when the wine failed the Mother of Iesus said vnto him they haue no wine 4 Iesus said vnto her Woman what haue I to doe with thee mine howre is not yet come 5 His Mother said vnto the seruants Whatsoeuer he saith vnto you doe it 6 And ther were set there sixe water-pottes of stone after the manner of the purifying of the Iewes containing two or three firkins a piece 7 And Iesus saide vnto them Fill the pottes with water Then they filled them vp to the brimme 8 Then hee said vnto them Drawe out nowe and beare vnto the gouernour of the feast So they bare it 9 Now when the gouernour of the feast had tasted the water which was made wine for be knewe not whence it was but the seruants which drewe the water knewe the gouernour of the feast called the Bridegroome 10 And hee said vnto him All men at the beginning set forth good wine and when men haue well drunke then that which is worse but thou hast kept backe the good wine vntill nowe 11 This beginning of miracles did Iesus saith the Euangelist Iohn in Cana of Galile and shewed forth his glorie and his Disciples beleeued in him Explication Here wee haue as it is plainelie testified a verie notable and right gratious beginning of the miraculous workes of our Sauiour to the making of his diuine Person knowne by this effect of his diuine power like as before he shewed some tokens of his Propheticall Spirit NOw if you go forward to read wher you left that is from the beginning of the 12. verse to the end of the chapt we shall see the same things yet mo e clearelie and more publikelie manifested and confirmed vnto vs. For our Sauiour Christ by his Diuine power Regall autoritie came into the Temple of Ierusalem as the Soueraigne Loââ into his owne house according to the Prophesie of Malachie chap 3.1 reformed the abuses therof And besides that the holie Euangelist testifieth that our Sauiour did both knowe the thoughts and intents of his aduersaries euen from the first peeping out of their malice against him and also the false hearts of all hypocrites who made a shewe of beginning to beleeue and of bearing heartie good will toward him when as they did neither of them from anie either soundnesse of iudgement or truth in affection Read the texte attentiuelie and you shall easilie perceiue it to be so Question Howe doth the holie Euangelist continue the historicall narration therof Answer 12 It followeth thus After that saith the Euangelist hee went downe to Capernaum Hee and his Mother and his Brethren and his Disciples but they continued not long there 13 For the Iewes Passe-ouer was at hand Therefore Iesus went vp to Ierusalem 14 And hee found in the Temple those that solde Oxen and sheepe and doues and changers of moneâ
reiect al other doctrines of Antichrist and of euery strang teacher whatsoeuer agreeth not with the most holy doctrine of our Sauiour We may boldly say to all such both Pope and Prelate popish Priest and Seminarie Iesuit Depart from me ye workers of iniquitie Psal 6.8 For so will our Sauiour say to them at the last day Mat 7 23. Thus âherfore it is a singular comfort bringeth vnspeakable peace to our consciences that we haue so perfect a doctrine deliuered vnto vs according as our Sauiour admonished his Disciples Mat 13 16 17 saying Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Prophetâ and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which ye heare and haue not heard them THe comfort being thus great the duty ought to be as great in al thankfulnes to God ând our men gracious Saui to be blessed praised for euer What therefore is our dutie Question whereby wee are to declare our thankfulnes to God and the same our blessed Sauiour in this behalfe Answere This likewise tâ the same which was obserued before to be our dutie in regard of his most holy and perfect proâhecie That is to say it is our most bounden duty with all readines âââgently âo learne the doctrine in all faithfulnes constaÌtly to obey it our selues and as much as l eth in vs to instruct others also therein and to call vpon them for like dutâfull obedience Explication and proofe Such indeed is our most bounden duty according to that saying of Peter Ioh ch 6. v. 6â Maister to whom shall we goe Thou hast the words of eternall life and we beleeue and know that thou art the Christ the Son of the liuing God Here also call againe to mind the saying of our Sauiour himselfe Iohn 7.17 ch 8.31.32 alledged before in the comfort Where as we then saw our Sauiour requireth obedience yea euen entire constant obedience at the hands and hearts of all those that would attaine to the most sweete and constant comfort of his most holy and perfect doctrine Thus much therefore concerning the Comfort and dutie Question NOw for the conclusion of this part of our inquirie coÌcerning the doctrine of our Sauiour Christ What is the danger of not beleeuing and of not obeying it as a most holy and perfect doctrine Answer Whosoeuer doe not beleeue nor obey the doctrine of our Sauiour Christ as a most holy and perfect doctrine they cannot possibly either truly know or rightly beleeue and obey our Sauiour himselfe Nay on the contrary they are in the very beaten high way The danger of not beleeuing and obeying it to be drawne and carried aside to harken to all false doctrine and lies and so to become the vassalls of the Diuel and Antichrist that great false Prophet or of some other Master heretike in stead that thây ought to be the onely teachable schollers and obedient seruants of the Lord Iesus Christ our heauenly Teacher and Master It is very true And the danger is most wofull yea rather it is presently an euill in it selfe most miserable ExplicatioÌ and proofe and therefore with all care to be most earnestly shunned For euen hence it was that all obstinate Iewes fell away from God and are lest euen to this day in their damnable vnbeliefe and most blasphemous contradictions to our Sauiour and his doctrine To whom our Sauiour himselfe saide while hee taught among them Because I tell yee the truth yee beleeue mee not Which of you can rebuke mee of sinne And if I say the truth why doe yee not beleeue me Hee that is of God heareth Gods words ye therefore heare them not because yee are not of God Iohn chap. 8.45 46 47. And yet againe chap. 10.26 Ye beleeue not for yee are not of my sheepe as I said vnto you My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life And chap. 12.14 c. If any man heare my words and beleeue not I iudge him not For I came not to iudge the world but to saue the world He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him at the last day Wee may euidently see therefore that the neglect of hearing and obeying the doctrine of our Sauiour Christ is very dangerous yea so dangerous that it maketh way to all false and erroneous doctrine as was answered according as our Sauiour doeth giue plainely to vnderstand Iohn chap. 5. verse 43. Where he saith thus I am come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And so it came to passe with these disobedient Iewes This also made way for that false Prophet Mahomet to be receiued among the Turkes And likewise hence it is that the Antichrist of Rome hath so mightily preuailed with his deuoted Papists that they dare receiue nothing for truth vnles he and his Prelates allow it and that on the other side they doubt not credulously to receiue any thing for truth which is authorised by them be it neuer so contrary to the truth and doctrine of our Sauiour Christ The same neglect hath betraied a number and made them as a prey to the lying allegories and hereticall speculations of H. N. and to be incorporated into his schismaticall Familie of false and counterfet loue as if his doctrine did now in this last day perfit and accomplish the doctrine of our Sauiour and as if he did in the stead of our Sauiour execute the last and generall iudgement here on earth So greatly doth the wicked hereticke blaspheme Let vs therefore in the feare of God take warning from the wofull examples of these and all other Apostataes and backe-sliders from the true doctrine of our Sauiour that we doe in no wise neglect to imbrace and loue it and to hold it so fast that we neuer suffer our selues to be remooued from it That henceforth as the Apostle Paul admonisheth Ephes chap. 4 verses 14 15. Wee be no more children wauering and carried about with euery wind of doctrine by the deceit of men and with craftines whereby they lie in wait to deceiue But let vs follow the truth in loue in all things grow vp into him who is the head that is Christ c. For otherwise as the same Apostle writeth 2. Thess chap. 2. verses 10 11 12. the danger which wee speake of is at hand yea to eternall damnaâion Thus much therefore it was necessary that wee should adde to all other things concerning the doctrine of our Sauiour for our instruction and admonitions sake Beliefe in God the Sonne who wrought most miraculous and diuine workes lest we should by any meanes neglect it The grouÌd and
and therein to his arraignment and inditement are next And that at sundry times he being carried from place to place not so much bound in bodie as in some respects spiritually streighted and distressed as being all the while vnder the heauie iudgement of God for our sinnes though he did with inuincible patience beare it out But first of all he was led bound to Annas for so the Euangelist Iohn testifieth chap. 18.13 14. They led him away after they had taken and bound him as it is in the former verse vnto Annas first for saith the Euangelist he was father in law to Caiaphat who was the high Priest that same yeare And this Caiaphas as the Euangelist recordeth further was he that gaue counsell to the Iewes that it was expedient that one man should die for the people And therefore was no doubt ready enough to serue the turne of the rest or rather to goe before them in furthering the death of Christ But the Euangelist reporteth nothing of Annas his dealing with our Sauiour Christ though it was like inough he spake his pleasure to him Only he saith that Annas sent him bound to Caiaphas the high Priest verse 24. that by the coÌtinuance of his bonds pinioning it is euident that Annas shewed him no fauour And no maruel for as they were more nearly allied so they were of like wicked mind Let vs therefore proceed to see the dealing of Caiaphas Question What doth the Euangelist Iohn set downe concerning this Answer It followeth from the beginning of the 19. verse thus 19 The high Priest then that is Caiaphas asked Iesus of his disciples of his doctrine 20 Iesus answered him I spake openly to the world I euer taught in the Synagogue and in the Temple whither the Iewes resort continually and in secret haue I said nothing 21 Why askest thou me aske them which heard me what I said vnto them behold they know what I said 22 When he had spoken these things as the Euangelist further reporteth one of the officers which stood by smote Iesus with his rod saying Answerest thou the high Priest so 23 Iesus answered him If I haue euill spoken beare witnes of the euill But if I haue spoken well why smitest thou me 24 Now Annas as the Euangelist writeth further had sent our Sauiour bound vnto Caiaphas the high Priest ExplicatioÌ This indeede doth the Euangelist adde by recapitulation as it were or by an Epanalepsis to shew at the last something more plainely after a long parenthesis that the examination of our Sauiour Christ repeated immediately before was made by Caiaphas though it was not so expresly mentioned Neuertheles in some bookes these words And he sent him bound to Caiaphas the high Priest they are set downe for text in the latter part of the 13. verse namely in the translation of Beza who also sheweth that Ciril a Greeke interpretor of speciall good credit doth so reade that 13. verse and vseth sundry reasons why he is of this iudgement that they should be read there for the words of the Euangelist himselfe But leauing the order or placing of the words let vs come to the matter So soone as Caiaphas had gathered together a solemne Councill and that our Sauiour Christ is brought as a malefactor bound before him he examineth him very strictly and imperiously of these two points to wit concerning his Disciples and of his doctrine with a minde no doubt to charge him with two notorious crimes sedition and false doctrine That is to say with a minde to charge the Prince of peace with rebellion and the Prince of all Prophets yea euen the truth it selfe with false lying doctrine as if he were a deceiuer and a false Prophet For so doth Caiaphas and also the rest of the wicked Councill discouer the wicked malice of their hearts as we shall see more fully hereafter Our Sauiour Christ therefore knowing their malice and that the high Priest sought not to be informed of the truth but to get further pretences to colour their vniust and on their parts causles proceedings against him Insomuch also as it was too generall an inquirie vnles he had particularly articled against him He doth most wisely all things considered referre the high Priest to his âearers of whom he might know what his doctrine was our Sauiour himselfe knowing that his doctrine was not preached without good effect vnto them Protesting therewithall for the remouing of all vniust suspition of treason or sedition that he neuer taught any thing in secret to his Disciples as touching the substance and scope of his doctrine the which he did not teach publikely in the Synagogues and euen in the Temple of Ierusalem where they themselues were or might haue beene ordinary and daily hearers This was the most wise answer of our Sauiour to the examination of the high Priest the which might iustly haue satisfied him and all the Councill in the generall or in genere is we may say to his generall and large inquisition But that it might be euident that there was no regard of iustice nor any iust forme of dealing intended among them the Euangelist recordeth that immedâately vpon this answer so wisely and discreetly deliuered a base fellow standing by one of the Bailies or Sergeants or Apparitors or howsoeuer we may call him disdainfully smote our Sauiour Christ with his rod and that with no gentle blow as we may well conceiue saying also tauntingly to him Answerest thou the high Priest so Of whom we may iustly say wicked sycophant that he was that he had deserued by this disordered fact of his to haue been commanded to the Gaole Yea considering the person whom he strooke to haue lost his hard by the iudgement of a righteous Iudge here vpon earth Yea to be condemned for euer to hell from the iudgement seate of God But the high Priest with all this vnequall assembly like well enough of it There is no reproofe âiuen but they are content rather to laugh in their sleeues Our Sauiour Christ therefore patiently bearing the indignity offered with the smart of the blow he doth yet so ioyne the wisedome of the Serpent with the simplicity of the Doue that in the silence of all other hee doth reprooue it himselfe though in a most milde and patient manner saying If I haue spoken euilly that is otherwise then I ought then beare witnes of the euill he giueth to vnderstand that it is a very vnequall course to doe execution before iudgement be giuen and then it followeth But if I haue spoken well that is no otherwise then might well beseeme me why smitest thou me For herein his sinne was doubled first that he did smite him hauing no authority at all secondly in that be smote him hauing no cause at all Thus much concerning the first Act of this Session against our Sauiour Christ Question LEt vs come to the second Act How is that recorded vnto vs Answer In the 26.
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 remeÌbrance 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 preiudâcial to the lawful iust gouernmeÌt 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 theÌselues vnto it to the spiritual laws ordinaÌces 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 coÌfort 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 coÌpany 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 Rabbinâcall 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 entiâe 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
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâs humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌd history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâst willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeânense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shââting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp âhe spirit a phâce to pneuma immediatly after his second lifting vp of his voice ch 27 5â Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
we are to consider of euen vntill the body of our Sauiour was to be taken downe from the Crosse they only are now behinde For as touching that which followeth of Ioseph it may be fitly râferred to the act it selfe of the taking downe of the body of our Sauiour because hee was the next and immediate instrument of the procuring of it Question Wherefore before we come to that point of the Storie What is that which is recorded concerning the dealing of those speciall souldiers to whom was committed the breaking of the bones of the crucified bodies Answer It followeth in the Euangelist Iohn the 19. chap. from the 32. verse to the 38. in these words 32. Then came the souldiers and brake the legges of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came out water and blood 35 And he that saw it beareth record and his record is true and he knoweth that he saith true that ye might beleeue it 36. For these things were done that the Scriptures might be fulfilled Not a bone of him shall be broken 37 And againe another Scripture saieth They shall see him whom they haue thrust through ExplicatioÌ In these words the holy Euangelist declareth what followed vpon the sute of the Iewes to Pilate And we haue these fiue things to obserue in them First that vpon the commission or commandement of Pilate who granted the sute of the Iewes the souldiers to whom the execution appertained brake the legges both of the one and of the other of those that were crucified with our Sauiour that is to say they brake the bones of the lower parts of their legges betwixt the knee the ankles as the Greek word signifieth the which parts also were more apt easie to be broken with some batt or cudgel Tascelâ which it is like they vsed to that end according to the custome of that part of the execution verse 32. Secondly we are to obserue that contrary to the custome and request of the Iewes he legges of our Sauiour were not broken verse 33. Thirdly that moreouer and beside the custome his side was pierced euen to the heart as the effect following vpon it sheweth insomuch as both blood and water issued as is most likely from it the water from betwixt the membrane or thicke skinne that compasseth the heart it selfe wherein vsually water is contained for the cooling of the heart as Anatomistes and Phisitions haue by experience obserued the blood from the piercing of the heart it selfe and from some other passages the blood not being as yet cold nor congealed v. 34. Fourthly we haue in the words of the Euangelist to obserue his earnest asseueration or testifying of the truth of these things verse 35. Fiftly the reason how it came to passe that both contrary to the custome the legges of our Sauiour were not broken and also how contrary and beside custome his side was thrust through verses 36.37 Of these things therefore let vs a little more fully consider for our further instruction as the matter it selfe in either branch shall more or lesse require And first beside that which hath beene obserued already touching the breaking of the legges of both the thieues let vs onely consider that howsoeuer our Lord Iesus Christ had put the greatest difference that might be betwixt thiefe and thiefe euen as great difference as betwixt heauen and hell yet as touching the outward punishment of the ciuill Magistrate they are as like as one egge of the same kinde is to another Neither would the Lord put any difference in this behalfe not that hee minded to take the punishment of the conuerted thiefe for any satisfaction to his diuine iustice more then of him that remained hardened in his sinne but that we might learne to depend vpon the promise of God touching our saluation and not to measure his euerlasting loue and fauour or his hatred and displeasure according to these outward trialls and afflictions whether we be exercised with them or be freed from them Secondly concerning the not breaking of the legges of our Sauiour albeit the next and immediate reason thereof was vnto the souldiers that which is mentioned in the 33. verse namely because he was dead already For seeing the breaking of the legges was inflicted to accelerate and hasten death theâe was no cause why they should deale so with our Sauiour insomuch as they perceiued that he was alreadie perfectly dead though the thieues legges were broken seeing they were yet liuing Neuerthelesse if there had not beene another cause of greater force though in it selfe further remoued as is mentioned verse 36. the feare of the Iewes complaint to Pilate and of Pilates displeasure for not fulfilling his commandement would easily haue moued them to haue done to our Sauiour like as they had done to the other in outward course though there was not the like inward cause And how hardly they were restrained it may appeare by that which followeth in the third place in that sparing his legges when they brake the legges of the other they deeply pierce wound his side though they touch not theirs So they would make sure one way that hee should be dead indeede though they spare him in the other because they could not but verily thinke that hee was already dead And thus no doubt they thought that they should satisfie the Iewes and stay all further complaint that might haue beene made to their Maister For though it was but the acte of one yet it may well be out of question that it was well enough liked and had the consent of all But heere also there is a higher cause of this then all their owne reason or will according to that we are to obserue when we come to the 37. verse Who the souldier was that thrust our Sauiour into the side it mattereth not therefore the holy Euangelist maketh no mention of his name It is an ignorant fiction of the Popish that his name should be Longine belike because the name of a speare or iauelin in the Greeke is logche and hee that carieth the speare logchaios and in Latine Lancea and Lancearius as if by the same dexterity of their skill they should tell vs that the name of the thiefe conuerted were Lestine because the Greeke word leistes signifieth a thiefe or a robber It is also as vnconscionable and fabulous a lie in that they affirme that this Longine or howsoeuer they will call him was blinde when hee pierced the side of our Sauiour and that hee was restored to his sight by washing his eyes with the bloode and water which flowed out of our Sauiours side and so became a Christian forthwith and afterward a Martyr This was in those dayes when they made blinde men souldiers because
watch at the execution and asked of him whether he had beene already dead Wherevpon saith the Euangelist further when hee knewe the truth of the Centurion that is when hee had confirmed that which Ioseph had saide before to Pilate hee gaue the body to Ioseph Thus then after that Pilate had commanded that the body should be deliuered to Ioseph as the Euangelist Matthewe writeth he is said to take it downe So that whether the souldiers did it with their owne hands or other whom Ioseph brought with him to doe it more tenderly and reuerendly then the Souldiers were like to doe it it is ascribed to Ioseph as if he had done it with his owne hands seeing as was saide in the beginning he was the procurer of it and could no doubt haue found in his heart most gladly to haue laide his owne handes vnto the worke for the reuerence that he did beare to the body of Christ whom before he had religiously honoured So good and godly a man was this Ioseph In this respect we must not neglect to consider that diligent description and honourable testimonie which euery one of the Euangelists giue concerning Ioseph The whole collection and rehearsall whereof out of them all may be in this order First he is described from the place of his birth which was a towne or citie of the Iewes called Arimathea as both Luke and the rest doe write The which Arimathea was no other citie then that Rama in the tribe of Beniamin neare to Gibeon and not farre from Ierusalem of the which wee reaâ Iosh 18.25 Though in the Sirian language according to the dialect thereof somewhat otherwise called then it is in the Hebrew as learned interpreters doe obserue Secondly he is described from his outward estate first that hee was a rich man Secondly that he was an honorable Counseller or Senator one of the chiefe Elders and gouernours of the people and therefore in either respect more worthy commendation in that he feared not the enuie and danger that might the rather haue risen vp against him Thirdly he is described from his inward vertues and graces and that also two waies First in respect of his ciuill or more common conuersation among men in which respect he is commended for two notable vertues insomuch as he was both a good man and also a iust man the difference whereof reade Rom 5.7 And Ps 112.5 A good man is merciful lendeth These were his more common vertues euen such as doe specially concerne coÌmunion and conuersation toward men He is described also in respect of his religion more directly toward God Discipulus christi is est qui quae vera sunt cum delectationâ recipit Iosephus Antiquit Iudiac lib. 18. ch 4. First that he was a disciple of our Sauiour Christ that is such a one as was willing to be informed concerning the truth in matters of the religion and worship of God then in question and much corrupted and depraued among them though he was so in secret for feare of the Iewes as the Euangelist Iohn obserueth Secondly for a speciall note of his religion the Euangelist Luke saith that he was one of those that waited for the kingdome of God like as it is said of Simeon Luke ch 2.25 that he waited for the coÌsolation of Israel And as now all good Christians are described to be such as waite for the second coÌming of our Sauiour Christ Tit 2.13 2. Tim 14.8 Read also Marke chap 13 verse 33. c. Luke ch 12 35 36 37 38.39 verses Thirdly for a note of his religious and godly heart it is testified of Ioseph that he did not consent to the counsell and deede of them that put our Sauiour Christ to death For Ioseph had learned from the lawe of God not to followe the multitude to doe euill no though they be of the more mightie sort who decline to ouerthrowe the right as Tremellius interpreteth Exo 23.2 But is this enough not to consent with them Or is it not rather the dutie of euery one to stand against and to hinder their wrongs It is no doubt the dutie of euery one that hath power in his hand to doe it But it was at this time as the ouerflowing of the raging sea with the wicked Iewes And what was Ioseph that hee should be able to hinder the the same wherefore seeing hee could not staie their rage it was a great grace in him to withdrawe himselfe from them This is the notable description and testimonie which the holy Euangelists doe giue this worthy and notable man Ioseph who tooke this honourable care concerning the body of our Sauiour So that a most honourable cause or action and an honourable and worthy person are well met here together God of his infinite mercie giue vs grace to followe these his excellent vertues and namely his holy and resolute boldnesse in the open profession of his singular loue and reuerence toward our Sauiour Christ in a time of speciall reproach and danger whereby the former blemish of his fearefulnes is through the increase of the grace of God in this behalf vz. by this resolute act of his remoued and as ât were buried with the honourable burial of our Sauiour Christ The which description and testimonie of the holy Euangelists that it may be the more clearely in our viewe as a goodly cleare glasse for vs to looke into it shall be profitable that we set downe the wordes of the other three as well as we haue done before the words of Saint Iohn Question Which therefore are they Answer The words of Saint Matthew are these And when the euen was come there came a rich man of Arimatheah named Ioseph Mat. 27. verse 57. who also himselfe had beene Iesus Disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body of Iesus to be deliuered Chap. 27.57.58 The words of Saint Marke are these Mark 15. verse 42. And now when night was come because it was the day of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable Counsellor who also looked for the kingdom of God came and went in boldly vnto Pilate and asked the body of Iesus 44. And Pilate maruelled if hee were already deade and called vnto him the Centurion and asked of him whether he had beene dead any while 45. And when he knewe the truth of the Centurion hee gaue the body to Ioseph ch 15.42.43.44.45 The words of Saint Luke are these Luke 23. verse 50. And behold there was a man named Ioseph who was a Counsellour a good man and a iust 51. He did not consent to the Counsell and deede of them he was of Arimathea a Citie of the Iewes who also himselfe waited for the Kingdome of God 52. He went vnto Pilate and asked the body of Iesus ExplicatioÌ Hethereto therefore of that part of this historie which concerneth the taking downe of the
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâst word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâmorant thaâ can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâst Likewise Hab. 2.5 The prowd man hath inlarged his desiâe as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâm by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftântimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue âhat is Hell as we are afterward in the next signification fuâther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâking in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â 48 What
of this mat er Question Which of these interpretations are wee to cleaue vn o as being the very true professiân of our Christian beliefe in this behalfe Answere It seemeth very hard and a matter of great doubt to say which we are to cleane vâto with the vtter refusing and reiecting of the other Question Why so How then can it be a matter of fâith to beleeue these words concerniâg our Sauiour He descended into hell Were it not better to end all questioning and doubtiâg about the matter by putting them altogether out of our Creed seeing many affirme that they were not put into it a long season after the Apostles time Answere I haue heard you say that it is to be feared that the putting of them out and â simple refusall to make profession of them would breed more question and doubt then there is iust cause of any question and doubt about the retaining and profession of them Explication and proofe It is very likely if not more then likely that it would doe so indeede For a descension of our Sauiour is exprâsly mentioned in the holy Scriptures as namely Ioh. 3.13 Rom. 10 7. and Ephes 4.9.10 How then can we simply refuse to acknowledge and professe a descension But it wil be answered that all the question lieth in the word Hell and in this that the descension which we speake of is neither immediatly opposed to ascension as in all the places now mentioned neither performed by his incarnation before his sufferings as in the first and last of the same places but to resurrection It is true Neuerthelesse the reply is readie that there is also as hath beene alreadie shewed an expresse mention made of such a descension as doth more immediatly and properly respect resurrection as namely that vsuall phrase of speech to descend to the grâue whereby buriall is noted And on the other side also as hath beene further declared this phrase of speech hath in the second signification of the word Descend and in the last signification of Sheol which is Hell a certaine aptnes to describe extreame sufferings and afflictions How therefore shall we at once reiect all these considerations and not forthwith let in a Sea full not onely of questions and doubtings to some but also of endlesse contradictions from others And the rather also because by a common consent in so many ages and euen of those that haue beene best minded in those ages and to this day these words haue beene constantly retained as words which may be well vnderstood and truly applied to our Sauiour Christ according to the holy Scriptures oâ God Now further if we should reiect all sentences admitting diuerse interpretations such as be not repugnant either to other or to the truth it selfe the holy Scriptures themselues should not in manie places finde that inâertainment with vs that they ought of most bounden dutie to haue Wherefore as I suppose farre better it is with peace to imbrace the words and to inquire onely into the true sense and meaning of them then to the breach of the peace of the Church to reiect them Yea rather to imbrace either good sense as subordinate each to other or as the speciall vnder the generall by a distribution of the humiliation and sufferings of our Sauiour into their distinct kindes c then to cast away and suppresse the words of so good and comfortable signification as they be At the least not to be contentious against any good and profitable interpretation that may be giuen of them remembring alwaies the rule of the holy Apostle that we aime diligently at this that we proceede by one rule that we may mind one thing Philip. 3.16 Question THese things so wisely and peaceably obserued as by the grace of God we could attaine vnto What haue you beene taught to rest in vnlesse God should from the more cleare light of his word giue a more perfect resolution to you Answer I hauâ beene taught that in respect of the word Hell set downe in our English Creed the most peaceable fittest and best sense that may be giuen is that our Sauiour Christ beside those his sufferings which were in the common vâew of all the beholders of them and which are most familiar to our vnderstanding from the holy history of his sufferings did indure the secret and inuisible most fierce wrath of God on our behalfe to the satisfying of his d uine iustice and vengeance due to sinne yea euân so great and heauie a wrath as was for the time comparable to the spirituall dolour and torment of the damned in Hell But if we vnderstand these words according to the order of the holy storie as things were performed in time one successiuely after the other which is the most famiâiar and plaine course in respect of the Latine Greeke and Hebrew phrase Then are wee to vnderstand nothing else by the descension of our Sauiour but his most willing and purposed abasing of hâmselfe to the estate of the dead though he was Lord of life and glory The which his witting abasing of himselfe he manifested not onely by yeelding to be buried but also by his continuance in the graue vntill his resurrection according to the article next following He rose againe from the dead insomuch as it is certaine that he rose againe from no other but from those to whom he had descended before ExplicatioÌ proofe You haue learned as I verily thinke that which may satisfie your conscience and also euery reasonable man to whom you should yeeld a reason of that faith that is in you touching this point For first of all touching the former of the interpretations it is receiued of many good Christians of our nation who the rather like wel of it because the phrase seemeth well agreeing to our owne naturall language and furthest off from dissenting from the word hell seeing that translation is followed And touching the latter interpretation as it is well agreeing with the holy historie according as it is set downe most fully perfectly in the holy Scriptures so it is also well fitting to the Latine phrase Descendit ad inferos if we put any difference betwixt ad inferos and ad infernum as we may very well doe although they be vsed sometimes of Latine Diuines for one and the same thing In which respect well saith M. Caluin Harm Matth. 28.1 speaking of the resurrection of our Sauiour Christus inquit mortis victor ex inferis emersit vt nona vita potestateÌ penes se esse ostenderet Christ saith he brake forth froÌ the dead a coÌquerour ouer death that he might declare that the soueraignty of new life is in his power And it is also very well agreeing with the vse of the words Sheol Haides in the Hebrew Greek languages as we haue seen before So then these interpretations may indifferently be receiued yea they may be together admitted as pointing vs partly to those most
grieuous sufferings which went before and partly also to that last degree of his humiliation which followed after in that he lay in his graue as it were vnder the captiuity and dominion of death vntill his resurrection as was said before For we are not precisely to binde our selues to these words as if because they are set down in this summe of our beliefe therefore we must beleeue them as being of them selues the canonicall text or ground of our faith But wee haue free liberty granted nay rather wee stand bound to take counsell from the holy Scriptures and to beleeue them onely in such sense as they doe apply these words to our Sauiour Christ without any regard of the priuate interpretation of any which hath not certaine ground from the same Question But are there any such interpretations of these words giuen forth by any which cannot be warranted from the holy Scriptures Answere I haue heard it so affirmed for our admonition sondry times that wee might be stirred vp thereby to seeke to ground our selues in the right vnderstanding of them so as no erroneous or groundlesse interpretation might cause vs to decline from the truth therof Explication and proofe There is doubtlesse iust cause why you should be thus taught and admonished For sondry expositors haue their sondry expositions of these words He descended into hell which cannot be concluded from the word of God The which though they are in this respect all of like nature yet they are not to be accounted in like degree of error Question Which may these sondry and groundlesse expositions be Answer They are of three sorts First of those that haue taught the meaning of them to be this that the soule of our Sauiour Christ descended to hell the place appointed of God for the euerlasting torment of the wicked to manifest his diuine power to preach and declare the victorie of his crosse or rather as some think both to begin his victory and triumph and also vtterây to subdue the power of the diuell and hell it selfe there Secondly of those that haue expounded the meaning of them to be this that the soule of Christ went downe to Limbus Patrum as it were to a region within the earth next aboue hell to fetch out the soules of them that were there till his comming and to carrie them with him into heauen after his resurrection Yea some haue taught from these words that the soule of our Sauiour Christ descended to hell to suffer the torments thereof for the redemption of our soules that they might neuer come there Thirdly the Marcionites and other heretikes called Liberatores affirmed that Christ by his Descension deliuered the soules of the reprobate out of hell All which opinions specially the two latter sorts if there be any other like to these they are carefully to be auoided of vs as hauing either no warrant in the word or else are plainly contrary to it Explication and proofe They are so indeede insomuch as a little leauen as wee are admonished sowereth the whole lumpe For to begin with the last of the second sort how can this agree with the words of our Sauiour on the Crosse who most solemnly affirmed that all his sufferings foretold by the Prophets were finished and perfited euen vnto the point of death which he also immediatly performed to the sealing vp of all the rest At which very instant also he did most faithfully commend his spirit into the hands that is into the gratious custody and preseruation of God his Father Who therefore shall dare presume to disable that which our Sauiour hath valued at a full and sufficient valure Seeing all was fulfilled vpon the crosse which God foretold by his holy Prophets who may be of sufficient credit to warrant vs any reuelation to the contrarie to be giuen vnto him And if there be reason that the soule of our Sauiour should descend to Hell to suffer torments in stead of our soules there why should not his body descend likewise to suffer for our bodies that they might neuer come thether Thus that exposition which would lay the most heauie burthen vpon our Sauiour Christ may from these and such like absurdities which followe vpon it be discerned to be the lightest in it selfe and to recoile most dangerously against those that haue so vnreasonably ouercharged it The other exposition of this second sort containeth likewise a meere fiction as may euidently bee perceiued because they can no where shewe vs any ground for such a place as they describe and altogether without booke determine vnto vs. But much rather because that which they say is contrarie to the holy Scriptures which determine another place for the soules of the faithfull which haue died in the LORD euen before the appearance of our LORD IESVS CHRIST For so doth our SAVIOVR himselfe giue plainely to vnderstand in that he placeth the soule of Lazarus in the bosome of Abraham which was in such a place as the LORD vsed the ministerie of the holy Angels to carrie it vnto The which also is expressely saide to be so situated that there is a great gulfe betwixt the one place and the other Luke 16 26. And as the Preacher saith Eccles chap. 12 7. Though the body which is dust returne to the earth as it was yet the spirit returneth to God that gaue it No doubt it doth not returne downeward but vpward I speake now of the soules of the righteous who as they liued so dye the seruants of God Yea like enough also the other may returne euen vpward to God if for no other cause yet to receiue their sentence and so to be cast downe from the glorious presence of God As for that which we read Heb 9.8 The way into the hoâiest of all was not yet opened while as yet the first Tabernacle was standing it can by no meanes be haled to determine any such Limbus or region and place within the earth either nearer or further off from Hell which the superficiall and darke braine of man hath fancied from the same The last opinion of deliuering the soules of the reprobate out of Hell it is most hereticall and direâtly contarie to the eternall iustice and truth of GOD concerning that eternall punishment which hee hath threatened and decreed against them And touching the former sort of expositions they are partly against the expresse doctrine of the Apostle Coloss 2 14 15. Where he teacheth that our Sauiour Christ by his sufferings and humiliation vpon the crosse did so sufficiently subdue yea and triumph openly ouer the Diuel yea as wee may say ouer all the Diuells of Hell that he needed not goe downe into any hidden and darke places of the earth to doe it And they are also against those famous testimonies and declarations which shewe that the victorie was then atchieued as appeareâh by the earthquake at the death of our Sauiour and by the rending of the vaile of the
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 beiââ 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 câuld 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 slâughter 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 passiân 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 euâr 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
vnto you for my names sake because they haue not knowne him that sent me If I had not come and spoken to them they shouâd not haue had sinne but now they haue no cloake for their sinne c. But it is that the word might be fulfilled that is written in their law They haue hated me without cause Question Bât the principall comfort is yet behinde What is that Answer Our Sauiour Christ promiseth his Disciples the immediate comfort of the holy Ghost to coârâborate and strengthen them to the cheareâull enduring of all persecutions yea that he will to this end send the holy Ghost vnto them Explication He doth so indeed as it is plaine ver 26.27 the last verses of the chap. But when the Comforter shall come whom I saith our Sauiour will send vnto you from the Father euân the Spirit of truth which prâceedeth of the Father he shall testifie of mee And ye shal witnes also because ye haue bin with me froÌ the beginning Yea he assureth them that this comfort shall be so great that it shall arme them both against that excommunication and also bodily death the greatest and most grieuous censures that may be in this world which our Sauiour knewe before the malignant and false Church would abuse against his true and faithfull seruants as it followeth from the beginning of the 16. chapter verses 1 2 3 4. as was mentioned before Hetherto of the comforts wherewith our Sauiour comforted his disciples against the discomfort of troubles and persecutions for him and his Gospells sâke The which we are diligently to marke and treasure vp in our hearts as the principall reasons whereby we also are to comfort our owne selues whensoeuer we shall be exercised with like trialls as all other of the seruants of God haue done from time to time before vs and thereby incouraged themselues to indure such afflictions as would otherwise haue bin intollerable vnto them Now let vs consider of the other sort of comforts which our Sauiour sheweth his Disciples that his sufferings and departure should bring vnto them in that thereby they should be made partakers of many speciall good benefites and blessings which should aboundantly supply the want of his bodily presence euen such as should bring a further increase of comfort against the troubles and persecutions of this world Question Which may these speciall good benefits and blessings be Answer The last of the former sort may iustly be the first of these insomuch as the Comfort of the holy Ghost is not onely the principal support of christians against the discomfiture of their troubles and persecutions but it is also in it selfe the chiefe and principall blessing and benefit aboue all other ExplicatioÌ proofe It is so indeed And therefore it is that our Sauiour doth make so often mention of it as ch 14.16.17 and v. 26. And ch 15.26 âs we saw euen now And yet againâ ch 16.6 â and so forth to the 16. verse Because saith our Sauiour I haue said these things vnto you your hearts are ful of sorrow Yet I tel ye the truth it is expedient for ye that I doâ goe away for if I goe not away the Comforter wil not come vnto you but if I depart I wil send him to you And when he is come he wil reproue the world of sin c. And v. 13. When he is come who is the Spirit of truth he will leade ye into all truth c. This then is the chief blessing principal benefit aboue all the rest Question What fruit else had the Dâsciples of our Sauiour by the same his sufferings departure the which also are fruits benefits to vs to the whole church Answere If we shall truly and constantly beleeue in our Lord Iesus Christ who willingly suffered and died for vs according to the most gratious and mercifull good will of God toward vs God will alwaies heare our prayers He will worke mighty things by vs and for vs. And finally he will giue vs euerlasting ioy and blessednes ExplicatioÌ proofe These indeed are briefly the rest of the benefits Of the which though in a speciall degree the excellency first fruits as we may say did belong and accordingly were bestowed vpon those his choise Disciples whom our Sauiour sent forth into the world to be his Apostles and first preachers of his Gospel yet they are and haue beene in a very comfortable manner and measure continued hetherto vnto the Church of Christ and so shal be to the worlds end as wee may perceiue from our Sauiours owne words For as we reade in the 14. chap. verses 12.13.14 Verily verily saith our Sauiour I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe our Sauiour speaketh of healing bodily diseases which is lesse then the conuersion of soules which was wrought by the preaching of the Apostles most aboundantly For saith he I goe vnto my Father 13 And whatsouer yee shall aske in my name that will I doe that the Father may be gloâified in the Sonne 14 âf ye shall aske any thing in my name I will doe it Any thing that is to say whatsoeuer you shall pray for which is agreeable to that rule of prayer which our Sauiour himselfe hath set down and namely for the conuersion of the elect and for the blessing of God vpon the preaching of the Gospel to the same end for so must the wordes of our Sauiour be vnderstood And thus we haue sufficient testimonie of the two former benefits to wit The Comforts belonging to his agony and apprehension in the garden that God for our Sauiours sake will heare faithfull prayers and that he will worke great things in his Church by the ministery of his faithfull seruants Reade also chap. 15 verse 7. If ye abide in me and my word abide in you aske what ye will and it shall be done to you ExplicatioÌ Question Now in what words doth our Sauiour giue vs like assurance of the last benefit which is euerlasting ioy Answere In the 16. ch verse 22. Ye are now in sorrow but I will see ye againe and your hearts shall reioyce and your ioy shall no man take from you c. And againe verse 24. Aske and ye shall receiue that your ioy may be full Explication These things are most comfortable To the which end also let vs conclude with the last wordes of the speech of our Sauiour to his Disciples in the way to the garden as we reade in the last verse of the 16 chapter Wherein he expresseth what was the intended scope of his whole speech vnto his Disciples saying These things haue I spoken vnto you that in me ye might haue peace in the world ye shall haue affliction but be of good comfort I haue ouercome the world Our Sauiour affirmeth that before hand which he purposed most
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein ExplicatioÌ proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
not take his lawfull delight and pleasure while his Captaine was in the danger and difficulties of warre in the field But Peter for want of such due consideration is like to such a foolish souldier as rusheth into the battell without all weapons and armour And therefore no maruell though he was grieuously wounded and very narrowly escaped death yea though he was speedily reskued To this purpose the holy prouidence of God is worthily to be obserued which to the end that Peters presumption and selfe-confidence might be chasticed for a common admonition to all would not suffer him to be hidden but so soone as he is come in at the doore he is challenged by one to be a Disciple of Christ yea the partie eyeth him and hauing well looked on him and as we may say faced him he vseth these words This man also was with him Luke 22.56 And after this another And by occasion thereof many together make their challenge against poore Peter They reason also against him from his speech that he was a Galilean and therefore the more like to be one of them Mat 26.73 yea one of the company among the rest laieth to Peters charge that he saw him with our Sauiour in the garden And this man as S. Iohn testifieth was the Cosen of him whose eare Peter had cut off in the garden Thus Peter being pitifully snared as a doue deceiued and without heart as the Prophet speaketh falleth for the reliefe of himselfe most vnfaithfully to denie his Maister euen at the first assault And as the heate of the skirmish increased so did hee shewe himself more and more cowardly yea worse then a coward proceeding from simple deniall to a swearing and cursing deniall and from a sodaine deniall to a deniall vpon an howres respite and that also after that he was admonished by the crowe of the Cocke once Marke 14.68 Luke 22.59 In which space of time and by this admonition of the Cocke hee ought to haue beene brought to some better thoughts then before seeing our Sauiour made that a signe of admonition vnto him Thus pitifully did Peter fall for a iust punishment of his carnall confidence in his owne strength and the rather because he neglected that warning which our Sauiour had giuen him before In the which fall no doubt Peter should haue lien for euer had not our Lord Iesus Christ taken tender compassion of him giuen him grace to repent For no meanes could moue him to consider his sinne till our Sauiour turned backe and looked vpon him and therewithall touched his heart by the finger of his holy spirit Mat 26.75 Mark 14.72 Luke 22.62 Wherefore now for our owne admonition to the end we may not fall with Peter let vs take heede that we doe not presume with him as hee did at this time of his so grieuous a fall Neither let vs be negligent in prayer as he was at the same time But let vs receiue instruction and learne to be wise from his folie praying God to make vs without any such fall faithfull in some measure as Peter was in an excellent degree euer after his conuersion Yea and according to the wise example of such as haue obtained the crowne of martyrdome let vs in all times of triall and persecution giue our selues much to prayer and supplication to God that by distrusting our owne selues we may settle our hearts to put our whole trust in the liuing God Verily it is no small triall when the goods and libertie and life of a man are called into question all together as our blessed Martyres who gaue their liues for the testimonie of the truth of God giue vs to vnderstand by their practise and also by their letters to others which they concluded often with Pray Pray Pray Vnto this example of Peter wee may add that other of Iudas also for our further admonitioÌ to the same end insomuch as though it pleased God to giue Peter grace to repent who sinned of infirmity yet he would not grant it to Iudas who sinned not through sodaine feare and terrour but malitiously and of deliberate and set purpose yea as it is very likely euen against the holy Ghost in a very high degree Wherefore from the most fearefull example of Iudas let vs in any case learne to take heede that we doe not secretly harden our hearts as Iudas did neither yet that we stomake any that rebuke vs for our faults as he did our Sauiour Let vs also from his example take warning to beware of hypocrisie and to resist all beginnings of euill betimes whether it be theeuish pilfrie or any other sinne Neither let vs content our selues onely with an externall profession of Christianitie as Iudas did Nay rather let vs take earnest warning that we doe on the contrary labour after inward truth of heart in the profession of the name of Christ and that we keepe our selues so faithful and vpright to God his truth and his church that we may neuer vpon any occasion become false brethren Chiefly let vs be faithfull to God and so shal we be preserued in fidelitie toward his church and euery part and member thereof Now the excellencie of truth aboue hypocrisie we may also easily perceiue by comparing these examples of Iudas and Peter together For although the repentance of Iudas might externally be thought greater then Peters insomuch as Iudas confessed his sinne openly and restoreth the mony which hee had receiued for the hier of his wickednes c. but Peter wept not openly he doth not openly confesse his sinne but onely secretly to God when he had withdrawn himselfe from companie c. yet because that which Peter did was done in truth and he sought to God for mercie in trust of his goodnes therefore was it accepted of God when as the repentance of Iudas being extorted and in despaire of Gods mercie through an euill conscience both it and Iudas himselfe were reiected This repentance growing from an euill cause it rested in an euil issue For he most vnnaturally cruelly and violently threw down himselfe as it were from a high gibbet or win-beame and so hanged himselfe that with the vehemencie of the fall his bowells gushed our of his body Thus as the common saying is he must needes goe whom the Diuel driueth For like as he gaue entertainment to the Diuell to fill his heart to practise his wickednes so no doubt through the iust iudgement of GOD the Diuel was full as great with him to driue him to worke this horrible mischiefe vpon himselfe Wherefore let vs I beseech ye be exceedingly carefull that we tread not in Iudas his steppes nor walke in his crooked waies And if at any time wee fall let vs pray earnestly to God that it may please him to vouchsafe to giue vs Peters repentance which was a true and beleeuing repentance and not the confounding and despairing repentance of Iudas And thus by the way as it were these two
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 â4 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 eternâll 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 foâth 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 Sâuiour 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 Salâm 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
we began further to obserue as the words of the text make it manifâst Mary was more carefull about the matter then either of them both because whereas they dâpart by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in âhe later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌmended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâuâ this her affection is in it selfe most coÌmendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ It is ââry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
to carrie speedily to his Disciples that they ouercomming their feare doe also drawe neare to the sepulchre by that time our Sauiour had withdrawne himselfe from Mary Magdalene and so sawe the second vision of Angels and after that also the second appearance of our Sauiour This is most likely to haue beene as you say Question But what became of Mary Magdalene after that shee had receiued her message from our Sauiour at that his first appearance Answer I haue heard it very probably coniectured vpon a diligent pondering of the holy Storie that so soone as Mary Magdalene had receiued her message shee went forthwith to deliuer the same and that after this the other women comming to the Sepulchre and being likewise assured of our Sauiours resurrection both by the second testimonie of the Angels and also by the appearance of our Sauiour after the same doe second the former message of Mary Magdalene according to the commandement both of the Angel and also of our Sauiour himselfe Yet not with so great speed but that they were preuented by some of the companie who for feare fled from the sepulchre before the rest as wee may perceiue Luke 24. verses 22.23 as wee are hereafter further to obserue ExplicatioÌ It seemeth to stand with good reason that it should be so For thus the holy Euangelists may well be accorded and the course of the holy Storie orderly and distinctly considered in the naturall course of it by the mutuall testimony of al foure of them Neither doth it make any thing against this that Saint Luke chap 24.10 reckoneth Mary Magdalene with the rest of those who did the like message to the Apostles because as we saide before of the visions so here we are to vnderstand that he speaketh ioyntly of the messages though according to the report of the Euangelist Iohn it is most like that these messages as well as these visions are to be distinguished of vs. Question But seeing all these things are matters of faith how may it agree with the doctrine and subiect matter of it that it should be so propounded and set down as we must goe by likelihoods and sââposals that it was thus and thus and cannot say certainly that in respect of euery circumstance it was vndoubtedly and out of all question thus Answer Yeâ as I haue heard you teach it may well stand with the assurance of faith and with all hoây and commendable obedience thereof firmely to beleeue those thinges to haue beene verily dâne whatsoeuer the holy Scriptures doe affirme although wee through weakenesse of iudgement or feeblenesse of memorie cannot for the present di cerne or remember the perfite manner or order of the performance of them but do rest in that which so farre as we can perceiue is nearest to the truth vntill it may please God to let vâ by some meanes see more clearely into all the circumstances of the same ExplicatioÌ It is indeed well agreeable to the holy doctrine of faith and to that modestie also which well beseemeth euery scholler in the schoole of our Sauiour Christ And herein faith is as we may say so much the more faithfull and dutifull both before God and men when it beleeueth without all doubting the substance and truth of the matter it selfe notwithstanding any scruple that may arise either from a circumstance thereof or from a diuerse interpretation or vnderstanding which the text it selfe may seeme to admit For it is the pleasure of God no doubt to exercise the obedience of our faith this way and to stirre vs vp to vse the more diligence in our studie and search after his truth and to teach vs to hold our selues fast to that knowledge which we haue alreadie receiued as to a very precious inheritance c. It is onely the propertie of infidels and hypocrites so to stumble and to bee offended vpon such occasions as these may be The proofe of his resurrection by his second appearance that thereby they be confounded and fall away All true beleeuers stay themselues vpon this sure foundation that all things contained in the holy Scriptures are most certainly true in themselues and consonant ech thing with other yea euery circumstance with circumstance howsoeuer wee cannot for the present in this or that see what is most exactly to be resolued vpon So that worthily may euery Christian hold and the learned diuine maintaine and defend as a question worthy the commencement that Sancti Euangelistae eodem Spiritu sacro-sanctissimo Spiritu sc veritatis dictante omnia verissimè sumaque cum concordantia euangelicam historiam Domini nostri Iesu Christi conscripâèâe That is to say that the holy Euangelists guided by one most holy Spirit euen the Spirit of truth haue most truly and with perfect concordance and agreement penned the holy Story of the Gospel of our Lord Iesus Christ Now therefore these things thus obserued for the clearing of the course of the holy story so far as God vouchsafed vs his grace let vs come to the words of the text Wherin we haue to consider first the coÌming of these women to the sepulchre and then the second vision speech of the Angels to them so soone as they were come and thirdly that second appearance and speech of our Sauiour whereby he made himselfe knowne to them also as well as he had done before to Mary Magdalene Question First therefore in what wordes doe the holy Euangelists declare these things vnto vs Answer Their comming to the sepulcher is with some specialtie recorded by the Euangelist Marke The vision and speech of the Angels is most fully reported by S. Luke The second appearance or manifesting of our Sauiour and his second speech are onâly set down by the holy Euangelist Matthew So it is indeede But let vs heare their seuerall wordes and so shall wee more fully informe our selues concerning the whole Question And first which are the words of the Euangelist Marke Answer Chap 16.2 Therefore saith he early in the morning the first day of the weeke they came vnto the sepulcher when the Sunne was yet rising 3. And they saiae one to another who shall roule vs away the stone from the doore of the sepulcher 4. And when they looked they sawe that the stone was rowled away for it was a very great one Explication proofe These words indeed shewe vs the comming of these women to the sepulcher yet so as the first comming of Mary Magdalene is included in the same as it is euident from the first verse And as touching these wordes who shall rowlâ vs away the stone from the doere of the sepulcher This consultation was also while Mary Magdalene was yet with them Concerning the which consultation two things may noâ be a little marueled at First that they did not thinke to prouide for this before they would set forth out of doores Secondly that they doe not doâbt much rather how they should come
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌtly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâangelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant âhe eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâh a minde to coÌmunicate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌdly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â They that are châldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌd the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌd and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ from the dead the third day Luke 24.46 ExplicatioÌ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâh but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and âangling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem ExplicatioÌ As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his dâbtor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
God hath set ouer them as if it were of no power and authoritie or of a superstitious and slauish feare to attribute more then is meete as if they had an absolute power ouer their soules and consciences to rule and reigne ouer them at their owne will and pleasure That these extreamities are carefully to be auoided both of Ministers of the word and also of all sorts of people both experience reason may plainely confirme vnto vs. And first for experience yea euen wofull experience both of ambitious and proud arrogating of too much and also of seruile and superstitious yeelding too much the Romish both prelacie and laitie are most palpable and grosse examples The one in obtruding their infinite lawes and ceremonies and censures vpon the consciences of the people with confessions penances satisfactions and superstitions aboue all number and measure without anie regard of the pure lawes and liberties of the Gospell of our Lord Iesus Christ The other in yeelding their neckes and soules vnto the same in most blinde and superstitious deuotion as if they must otherwise goe into their fained fire of Purgatorie and as if they could not otherwise possibly be saued And on the contrary for experience of prophane contempt of the ministerie and ministers of the Gospell at the hands of their people and likewise of too timorous and abiect a course of ministerie yea and of too base and contempâible Ministers to the emboldening of wicked contemners to harden themselues in their contempt would to GOD that wee our selues and our people professing the Gospel were not in eyther respect two vnworthy examples Albeit wee cannot excuse all Ministers neither for presuming aboue that they haue good warrant from their Lord and Master to doe For the which they shall no doubt giue an heauy reckoning at the day of account whosoeuer they be Thus verily common experience sheweth euery way exceeding great extreamities both on the one hand and on the other as well among the Ministers of the word as among the people committed vnto them The world is commonly euermore in extreamities But oh how happy are they both Ministers and people whether Magistrates and Princes or any other who haue learned from the Gospel to walke in the true faith and o-obedience of the Gospel when neither Minister of the word requireth neither more nor lesse of the people then his Lord and Master Christ Iesus the Lord of life and glory hath commanded him that is no more then may serue best to the glory of God and furtherance of their saluation neither people nor Princes and Nobles refuse to yeeld that to their faithfull Ministers of the word and to their ministery in the Gospel which their Lord and Sauiour doth in his Gospel command them for his sake and for the honour they beare to them that is dutifully to be taught and guided by them according to the word of God For then surely shall the faithfull Minister be incouraged to doe his dutie with singular ioy to himselfe and to the vnspeakable comfort of his people He should teach them the truth purely he should reproue sinne without bitternesse hee should incourage and comfort them without flattery he should boldly admonish and warne them to take heede of dangers hee should alwaies be in good hope of victory against sinne and Satan that they should not preuaile among his people Then surely would the God of peace and our Sauiour Christ the Prince of peace the hope and glory of his people and the holy Ghost the Spirit of all truth true consolation be among them yea they should dwell among them euen in the hearts and mindes both of Minister and people The word should be profitable the Sacraments should be helpefull prayer should be effectuall euery part of the ordinance of our Sauiour should further the saluation of euery one that should christianly that is sincearely and without hypocrisie submit themselues vnto the same But contrariwise when the people despise their Minister thinking too well of themselues and hating to be rebuked for their sinnes and likewise when the Minister doth bitterly and prowdly lift himselfe vp against the people or debaseth himselfe too farre for feare or flattery and so giueth place to wicked ones that rebell against the Gospel then all things tend to the eternall destruction of all and not to the saluation either of Minister or of people Then all preaching prayer Sacraments and all things else are made deuoid of all sauing health And these are the reasons beside common experience which may iustly moue all both Ministers and people either of them in their places to approue themselues faithfull and dutifull to the Lord Iesus Christ euen as they tender his glory and their owne saluation Otherwise if we perish our destruction shall lie vpon our owne heads For the Gospel in the owne nature is giuen for edification and not for destruction And therefore in the name of God let vs calling vpon God for his grace labour vnfeinedly and in all subiection of our soules vnto God and our Lord Iesus Christ to make our best vse and profit of all his ordinances to our saluation Let vs hold our selues to the excellent moderation of the holy Apostle 1. Cor. 4.1 2. Let a man so thinke of vs as of the Ministers of Christ c. And 2.1.24 Not that we haue dominion ouer your faith but are helpers of your ioy Reade also 1. Thes 5.12.13 and Heb. 13.17 and 1. Pet. 5.1 2 3 4 5 c. The which great and manifold grace God of his infinite mercy euen for our Lord Iesus Christs sake and by the effectuall working of the holy Ghost grant vnto vs euen for his owne glories sake Amen These things of singular weight and importance are very deepely to be weighed and pondered of vs in this eight particular The last particular is yet behinde to wit the promise which our Sauiour made to his Disciples that he would furnish them with all meete and suffâcient graces to the performance of their Apostolike office before he would employ them in the same Qu. In what words is this promise expressed Let vs heare them againe An. The Euangelist Luke recordeth the words of our Sauiour to be these 49 And behold * The word is apostello I will send the promise of my Father vpon you but tarrie ye in the Citie of Ierusalem vntill ye be endewed with power from on high Thus indeede we reade in the 49. verse of this last chapter ExplicatioÌ In the which last particular belonging to this fift appearance of our Sauiour after his resurrection we haue first to call againe to minde the Deitie of our Sauiour Christ in that he promiseth to send the holy Ghost For the holy Ghost cannot be sent by or from any but by and from God to wit from the Father by the Sonne And though as hath beene obserued before that by the holy Ghost is meant the gifts of the holy
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 Châists 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 coÌforme 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 afflâctions 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 esteemâd 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
the name of the Father we must shew our selues obedient children yea so as we must rather then disobey him make account of none else to be our Father as our Sauiour hath taught vs. Matth. 23. Neither must we by any meanes grieue the holy Ghost by giuing place to wicked lusts and affections c. because wee are baptized into his name as was by you well acknowledged in the answer Question But it may be obiected that we doe not vsually read the outward forme of administring this sacrament expressed in this phrase of baptizing into the name of Father but in the name of the Father c. What may we say for answer to this Answer The diâference of these two speeches is onely in words and not in the vnderstanding and sence as I haue beene taught ExplicatioÌ and proofe So it is indeede For they are vsed in the holy Scriptures indifferently sometimes in the name en to onomati as Act. 2.38 and chap. 10.48 though most often indeede into the name eis to onoma as in these wordes in the Euangelist Matth. and Acts 8.16 and chap. 19.3 4 5. and in diuers other places alreadie alledged and sometimes epi to onomati So that though we say in the name thaâ is by the power and authority as this word name doeth often signifie 1. Cor. 1.10 and as it is interpreted Act. 4.7 By what power or in what name haue ye done this yet this power and authoritie must be vnderstood of baptizing into the name that is to the faith and profession of the same name and to all holy obedience to him that beareth the same name as hath alreadie bin declared And herevnto euery one that is baptized standeth bound vnlesse he will be a couenant breaker in the highest degree not only with men that is with the Church of God in whose sight he hath giuen his faith but also euen with the Maiesty of God himselfe whose couenant it is Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad Baptismum offerunt vicissim quasi data syngrapha obstringunt suam fidem Calu. Matth. 28.19 Harmon That is like as God doth by this seale assure vs of his grace and fauour so doe all that offer themselues to be baptized binde themselues as it were by a bill of their hand to be faithfull vnto him And another To be baptized into the name of any saith hee is to be consecrated to be a worshipper of him to professe him to be his Lord and to addict himselfe wholy to his seruice It is Piscators obseruation vpon these words of Saint Matthew chap. 28.19 That which hath beene said concerning the administration of the sacrament of Baptisme that it is one principall part of the Apostolike commission is in like manner to be affirmed concerning the other sacrament of the Lords Supper the commandement whereof our Sauiour had giuen his Disciples before at the first institution of it And so as was alledged not long since the Apostle Paul saith concerning it 1. Cor. 11.23 That he had receiued of the Lord that which he did in that behalfe deliuer vnto them But the more full declaration of the doctrine of the holy sacraments of our Lord Iesus Christ doth belong to another part of Catechisme in a Treatise set apart for that purpose to the which we are to referre our selues Onely that which remaineth to be obserued in this place is this that our Sauiour as we see lincketh the administration of the word and sacraments together in one ministerie and commendeth and commandeth both of them to one the same Ministers of his Neither are they faithfull Preachers which teach any thing which our Sauiour hath not commanded Of whom also he requireth very straitly that they be faithfull and obedient to him in them both as the same commission plainly sheweth Hetherto of the second branch of the speech of our Sauiour Christ as it is recorded by St. Matthew wherein as was answered before and now hath beene further declared hee hath giuen his Apostles their charge and commission shortly to be put in execution by them The third branch followeth in the same Euangelist which containeth that gratious promise which our Sauiour made to his Apostles touching his diuine presence assistance while they should faithfully discharge their duties But because this was the conclusion of the whole speech of our Sauiour and doth coÌcerne all other faithful Ministers of the Gospel to the end of the world and for that the Euangelist Marke reporteth some other words which our Sauiour vttered at this time we wil therefore here take theÌ in before we come to speak of those words which may wel be our coÌclusioÌ of the whole And yet so as that which followeth in St. Marke may well shew further the maner of our Sauiours presence in the ministery of his Apostles by the effects which should follow the same as was answered before Let vs therefore consider of those effects The which seeing as it was answered in the beginning of this eight appearance they were either generall concerning all or more speciall concerning some Let vs in the first place consider of those that are more generall Question Which are they And in what words doth our Sauiour speake of them Answere He that shall beleeue and be baptized saith our Sauiour shall be saued but he that wil not beleeue shall be damned ExplicatioÌ The effects as we may see are as generall as may be For they shew vs what shall be the estate condition of all to whom the Gospel is at any time preached coÌprehending all vnder two branches to wit that they either beleeuing the Gospel preached vnto them shall be saued or not beleeuing shall be damned There is no third estate or codition as our Sauiour expresly determineth so that all shall come to a verie short and round reckoning And that most certainely and as verily as our Sauiour who is truth it selfe is most true in euerie word that euer he spake yea so true that though heauen earth perish yet no word that euer he spake shall faile but shall haue their full and perfect effect Then the which effects saluation or damnation what may be more graue and weighty And this we cannot but acknowledge if we will consider earnestly with our selues but a little while what the nature is both of that saluation and also of that damnation which our Sauiour speaketh of insomuch as both of them being eternall and that as well of soule as of body The one that is saluation noteth a most happy blessed and glorious estate replenished with all heauenly ioy and comfort The other that is damnation noteth a cleane contrary estate in the most extreame woe and reproachfull misery that may be infinitely exceeding all disgrace and torment that may possibly befall a man in this world as our Sauiour in the Gospel doth describe the same Wherefore insomuch as life
take heede how wee preach and how we heare how we pray how we regard out couenant made to God in baptisme how wee come to his holy table how we feare his rebukes how we reioyce and comfort our selues in his promises and finally what reuerend regard we haue of the whole Ministery of the Gospel and of the Ministers thereof for his sake yea what reuerend regard we haue of the presence of his diuine maiestie therein For assuredly hee is a continuall beholder of vs and will execute true iudgement and iustice among vs euen vpon euery oâe according to his workes as at the lâst day when this world shall once end hee will make it most cleare and mâniâest according to that of the Apostle 1. Cor chap 4.5 And therefore it is that in respect of the certaine tâuth of all things that this Euangelist Matthew âaâh recârded and our Sauiour hath promised and spoken hee also concludeth the Gospell with this word Amen like as wee sawe before the Euangelist Iohn hath concluded that Gospell which he did write And thus wee conclude the eight appearance of our Sauiour Christ after his resurrection LEt vs now proceed to these that remaine Whereof two that is the 9. and the 10. are recorded by the Apostle Paul as it is very likely and also by the Euangelist Luke as he maketh it more manifest by his more ful report But first let vs heare the report of the Apostle Paul Question What saith he concerning the rest of the appearances of our Sauiour Christ Answer In the 6. and 7. verses of the 15. chap of his first Epistle to the Corinthians thus hee writeth 6. After that he was seene of more then fiue hundred brethren at once whereof many remaine vnto this present and some also are fallen a sleepe 7. After that he was seene of Iames then of all the Apostles Explication The reason why we reckon these three appearances for the ninth tenth and eleuenth which was the last of all that are mentioned in the holy Scriptures it is for that the holy Apostle Paul reckoneth the last of these three next before that appearance wherein our Sauiour sheweth himselfe to him last of any of thâ Apostles though not vpon earth but from heauen as we shall see afterward And touching the other we place them in the ninth and tenth places because all the rest hauing some ground for their order we know not so well where else we might better place them But before we come to consider of them in particular it shall be good to obserue the reason why the Apostle Paul maketh rehearsall both of these and also of some other of the former whereof wee haue already considered from the testimonie of the holy Euangelists Namely for that he being to proue the Article of the resurrection of our bodies doth first of all proue that our Sauiour is risen because his resurrection is the ground and foundation of ours Now this he proueth The proofe-of his resurrection by his tenth appearance by the appearances of our Sauiour Christ after his resurrection like as we in an imitation of him and treading in the foote-steppes oâ the E angelists haue to the same purpose vsed what diligence we could to lay the same open before vs. Thus then the reason being obserued why the Apostle Paul alleadged the manifold appearances of our Sauiour Christ let vs câme to the present particulars And first touching the ninth appearance seeing it is confirmed vnto vs by so great a cloud of witnesses that is of more then fiue hundred who at one and the same time being together saw our Sauiour after he was risen and knew that it was verily he Yea they being such as were brethren that is Disciples of Christ euen such as were desirous to know the truth thereof and were not such as sawe a thing which they regarded not whether they sawe it or no and the rather also because at the time wherein the Apostle wrot his Ep to the Cor though some of those brethren were asleep that is departed this life yet many of them were yet liuing and were ready to testifie the same it is therefore such an appearance as is very notable to confiâme vs to beleeue this Article of our faith that our Sauiour is vndoubtedly risen againe from the dead It might haue sufficed that we haue heard it confiâmed by two witnesses by seuen by ten and by eleuen at sundry times they being all meet and most credible witnesses euen such as God himselfe appointed therevnto But now that we haue moreouer besides such a troupe as the Apostle telleth vs of he may well be accounted not onely an odde man but euen a very mad man that would not giue credit vnto it We would say so of him that would not beleeue half a score honest men that should report vnto vs that they haue seene the Kings Maiestie at a sermon or in his progresse much more it not onely ten but ten times ten credible persons should from their owne âye-witnesse confirme the same And why then should we not both say and think the like yea much rather iudge him to be a most vnreasonable man whosoeuer vpon so plentifull proofes as the Lord hath vouchsafed vs will not firmely beleeue that our Sauiour hath manifestly shewed himselfe to be risen âgâine after that he had lyen verily dead in the graue Thus much therefore may briefly suffice concerning this testimonie of so great validitie NOw concerning the tenth appearance of our Sauiour to Iames though alone as he had before appeared to Peter This we are to vnderstand that as Peter did not conceale it and keepe it close to himselfe but told the rest of the Apostles and bâethren of it so did the Apostle Iames. And therefore this appearance also though it was but to one yet hath many witnesses resting vpon the worthy fidelitie and credit of the Apostle Iames besides that the Apostle Paul as we may iustly conceiue would neuer haue alleadged this testimonie if he had not certainly knowne that it was very true But if any should demand further why our Sauiour did thus shewe himselfe to Iames alone we could not answer but onely vpon probable coniecture that it is very like that insomuch as our Sauiour minded and knewe before that hee should be the first of all the Apostles that should suffer the death of martyrdom for his truth as we read he did some twelue yeares after the ascension of our Sauiour Christ Act 1â 1 2. therefore it pleased him to shewe Iames this speciall fauour moreouer and besides the other For seeing he vouchsafed to comfort Peter against his death though it followed about 20. yeares after that Iames was slaine howsoeuer in Herods purpose he should haue beene forthwith the next as it followe h in the same 12. chap of the Act it is at the least very likely as was saide that euen for this cause whatsoeuer other there might be
in their ordinary ministery aboue any other instrumentall or ministeriall blessing of God And in this respect it is said Heb. 7. verse 7. without all contradiction the lesser is blessed of the greater After this manner therefore doth man blesse man and one man is blessed of another though in a diuerse sort as we haue now seene Now further whenas man is said to blesse God whether he that blesseth be inferiour or Superiour among men it is not to be thought that he either praieth or pronounceth blessing vpon God but only that he doth most humbly professe and acknowledge all glory praise and thanksgiuing as most due vnto him as King Dauid doth 1. Chro. 29.10 11 12 13. And so hee exhorteth the people to doe verse 20. And so doth King Salomon 2. Chro. 6.4 Reade also Psal 41.13 Blessed be the Lord God of Israel world without end Amen Amen And Psal 72.18 19. And Psal 100.4 Praise him and blesse his name Some translate it thus praise him and speake good of his name For to blesse is indeede to speake good of the name of God and to extoll and lift it vp aboue euerie name c. And Psal 145. verse 21. Reade also Iames chap. 3. verse 9. Finally when God is said to blesse man whether priuately and particularly or publikely and more commonly wee are to vnderstand it to signifie that he doth specially fauour and aduance such a person as Iudges 5.24 and Luke 1. verse 28. Blessed art thou among women And Prou. 10.7 The memoriall of the iust shall be blessed Or such a people as Psal 32.1.2 and 89 15. and 144.15 Blessed are the people whose God is the Lord. In which respect Comment Cen cap. 2. verse â Secundum verbum exegeti cum est prioris Mâster Caluin worthily obserueth that to blesse and to sanctifie or to set apart from common vse is vsed for the same thing and that the latter is an interpretation of the former Diem ergo septimum Deus sanctificat dum eximium reddit vt singulari iure excellat inter alios God saith he sanctifieth the seuenth day in that he maketh it notable and of singular dignity among the rest And this saith hee is that which he meaneth by the former word of blessing it Now therefore as blessing noteth the speciall fauour of God so all the benefits of God both spirituall and belonging to this life as fruits of his fauour they are all comprehended vnder the blessing of God Gen. 1.28 God blessed mankinde and said vnto them bring ye forth fruit and multiply and fill the earth and subdue it c. And Prou. 10.22 The blessing of the Lord maketh rich And Psal 29.11 The Lord will blesse his people with peace and Psal 37.22 Such as be blessed of God shall inherit the land And Psal 128. Read also Deut. 28. But they are the chiefe blessings which are belonging to the soule Of the which reade Act. 3.25.26 Yee are the children of the Prophets and of the couenant which God hath made vnto our fathers saying to Abraham Euen in thy seede shall all the kindreds of the earth be blessed First vnto you hath God raised his Sonne Iesus Christ and him hee hath sent to blesse you in turning euery one of yee from your iniquities And Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ. And thus it is said euery where that they are blessed that doe feare the Lord which trust in him which wait vpon him which are poore in spirit which mourne which are meeke which hunger and thirst after righteousnesse c. All such are blessed that is they are in an excellent estate and haue receiued blessed gifts and graces from the speciall fauour of God These things thus considered it is nowe the more easier to vnderstand in what sence our Sauiour is saide to blesse his Disciples namely in the most speciall manner aboue all other whether Kings or Prophets or Priestes coulde blesse in that hee was a chiefe Minister yea a mediatour betwixt God and man So that hee did not onely wish blessing or pronounce blessing by an authoritie or calling committed to him of God but euen in pronouncing he gaue also his blessing to his Apostles that is The meaning of the words of the article all fitnesse for their ministeriall seruice first and afterward all meet gifts prosperous successe that so they might be instruments of his blessing not only for their owne times but euen to the end of the world In this blessing of the Apostles our Sauiour lifteth vp his hands to giue to vnderstand that all blessing commeth from heauen according to that of the Apostle Iames chap. 1.17 And thus much shall suffice concerning this last appearance of our Sauiour here vpon earth for the full and sufficient proofe and confirmation of his holy resurrection Yea that which hetherto hath beene said shall suffice for the present concerning all the appearances of our Sauiour so farre forth as they are recorded in the holy Scriptures and testified vnto vs by sufficient witnesses euen from the time that he rose from the dead by the space of whole sortie daies vntill the time wherein he ascended vp into heauen We haue indeede two appearances more recorded in the holy Scriptures the one to Stephen the first Martyr next after our Sauiour himselfe Act. 7.55 And the other to Paul at his miraculous conuersion Act. 9.3 c. and chap. 22.6 and chap. 26.13 c. and 1. Cor. 15.8 But these were not in that space of time wherein he was here vpon earth as all the former were but from heauen after he was ascended vp into heauen and so belong rather to his sitting on the right hand of God his Father then to this present Article of his resurrection as we are here after further to consider Neuerthelesse they are verie excellent and glorious proofes not onely that our Sauiour is in our nature risen from the dead and ascended vp once into heauen but also that hee is still resident abiding and liuing there in heauen euen in the same his humane nature which did once rise againe ANd now hauing good trust that vpon these so manifold sure testimonies and confirmations of this Article of our faith none of vs doe stand in doubt of the truth of it let vs in the next place according to the order of our inquirie come to the meaning of the wordes of this Article wherein wee professe that we doe beleeue that our Lord Iesus Christ rose againe the third day from the dead Question What is the meaning of them Answer The words of this Article teach me to beleeue that our Lord Iesus Christ the onely begotten Sonne of God our heauenly Father did by his owne diuine power working together with the Father quicken and raise vp the same his holy body which was before crucified dead buried
and in truth risen againe but also that hee was truly ascended vp into heauen and that from thence they should receiue the gifts of the holy Ghost which our Sauiour had promised to send downe vpon them Luke Acts 1.12 and in the Gospell 24.52 And much more ioyfull was it vnto them after the receiuing of the gifts of the holie Ghost as it followeth in the next verse For of that time chiefely the Euangelist seemeth to speake in that he affirmeth That they were continually in the Temple praising and lauding God The certaine truth whereof and of the whole Gospell hee assureth and concludeth with the word Amen like as wee haue seene before Matthew and Iohn to haue done The like ioy ought we to haue yea increasing more and more therein with all holy thankfulnes and the declaration thereof by all good fruites of dutie which may argue the same The which graces God of his infinite mercy grant vnto vs euen for Iesus Christes sake Amen ANd now hauing thus finished the comforts and found that the ascension of our Sauiour is a matter of ioy yea of singular ioy as his conception and birth was to the virgine Marie and to Elizabeth and to the Sheepheards and as his resurrection was to Marie Magdalen and to the Disciples let vs come to inquire out the duties belonging to that comfort and ioy which faith apprehendeth therein Question What duties may these be Answer To speake more generally It is our dutie as a fruite of our faith in our Sauiour ascended vp into heauen to endeuour so much the more cheerefully to goe forward with mightie increases both in the mortification of the remnants of all sinne abiding still in vs and in the minding and doing of all holy and heauenly duties of a godly life in all the dayes that we haue to liue heere vpon the earth ExplicatioÌ It must needes be so in all proportion of good reason For the proofe whereof wee may take the example of the Apostle Paule and other faithfull Christians of whom hee writeth Philippians 3.20.21 saying Our conuersation is in heauen from whence wee looke for our Sauiour c. Wee may likewise take for proofe of it the prayer of the saide Apostle Colos 1.9.10.11 And his exhortation chap. 3.1 c. And the precept of our Sauiour Matth. â 19.20 21. Lay not vp treasures for your selues vpon earth c. But lay ye vp treasures for your selues in heauen c. For where your treasure is there will your heart be also To the which purpose it may profitable for vs to consider in what phrase of speech the holy Scriptures doe speake of the seruice of GOD and of all his holy waves namely in that is saide The way of life is on high to the prudent to auoide from Holi beneath Prou. 15.24 and in that the seruants of God are saide To haue lifted vp their hearts to seeke God and to haue lifted vp their prayers to God c As 2 King 1â 4 and 2. Chronicles 32.20 And Psalme 25.1.15 Reade also Psalm 123. Verily our Sauiour Christ truly beleeued in as being ascended vp into heauen cannot but be a most effectuall loadstone to drawe vp the mindes of those that be his vnto him how heauie and lumpish so euer they be in themselues Whosoeuer therefore doe not lift vp their mindes vnto heauen-ward but still like swine are groueling and rooting in the earth they shew plainly that they little know what the faith of this Article doth meane And thus much something more generally of the duties of faith belonging to the comfort of the ascension of our Sauiour Question Now more particularly how may wee consider of the duties belonging to the same Answer They may be gathered from the particular comforts aboue rehearsed Shew how First in that our Sauiour ascending vp into heauen left his blessing behinde him euerie one of vs ought to walke in the duties of our seuerall callings speciallie the Ministers of the word in sure trust of good successe we giuing as we are bound all diuine worship honour and praise to the Lord our Sauiour after the example of his holy Apostles when they saw him to ascend Secondly insomuch as our iustification in the sight of God is so clearely confirmed by the ascension of our Sauiour wee ought to rest more quietly and peaceably in it without any looking this way or that way to any thing else as the Apostle Paul teacheth Rom. 10 6.7.8 9.10.11 Thirdly seeing the ascension of our Sauiour maketh it most manifest vnto vs that he hath vanquished all our enemies wee ought so much the more cheerefully to serue God in holines and righteousnes without feare of them or giuing place to any doubt or feare arising in our owne consciences that might any way hinder the same our seruice vnto him Fourthly seeing hee hath by the same his ascension inlarged the bountie of his gifts and graces that they might flowe forth as a more full streame to the end of the world we are to account it so much the more vnworthy a thing that any professing the name of Christ should be ignorant and vnbeleeuing or to dam vp the passage of knowledge and faith against our selues or hauing gifts to be proud of them or not to imploy them wholy to the glory of God and edification of his Church and people Fiftly insomuch as our Sauiour hath ascended to shew vs that our mindes should be set vpon heauenly things and therefore hath promised to send the holy Ghost to be our comforter it were a shame for vs to lye still groueling in the sinfull lustes and pleasures of this world as if all our comfort lay in them and not rather to shewe our selues to be as pilgrimes and strangers in it and to rest and stay our selues vpon God alone for all our consolation according to the holy intreatie of the Apostle Peter 1. Epist chapter 2. 11.12 Finally seeing our Sauiour is ascended to prepare places for vs in heauen it is our bounden dutie to prepare our selues and all that belong vnto vs Pastors their flockes Parents their children c. that we may in Christ Iesus be found meete to be receiued vnto them and euen to long after the same according to the example of S. Paul and other ancient Christians of that time 2. Cor. 5.12 c. but not till we haue finished our course fought the spirituall battailes of God and kept the faith as wee are else where aduised by the spirit of God and by the ministerie of the same his holy Apostle Explication These are the good duties in deede which the comfort of faith in the ascension of our Sauiour into heauen calleth for at our hands and which we stand hound to yeeld in regard thereof And if we doe not prepare our selues and prouide the mariage garment how I pray you may we looke to be admitted for guests in his heauenly Kingdome wee should shew our selues vnworthie the
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tââether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
the end Thirdly that nothing shall be able to withstand the course of the preaching of the Gospel till it shall be published in all the world according to the holy will and appointment of God for a testimony against all vnbeleeuers but to the comfort and reioycing yea euen to the honour and glory of the faithfull preachers and professours of the same This is the briefe of the first part of the answer of our Sauiour Let vs consider somewhat more fully of them to the further opening applying of them to our manifold vse and comfort In the rest we will be more short First of all our Sauiour as was said doth admonish vs to beware of the instruments of the diuell whosoeuer shall at any time goe about to peruert vs and to withdrawe our hearts from the truth of the Gospell The which as it standeth in two points to wit the truth of the Person of Christ who he is and the truth of his doctrine what it is so there want not two sorts of instruments which cease not to labour to peruert the mindes of the vnstable either way And therefore it is that our Sauiour giueth so earnest warning both against false Christes and also against false Prophets and Teachers whether seruants to the false Christes or arch heretikes and Masters of any sect contrary to the direction and doctrine of our Sauiour Take heed therefore saith he that no man deceiue you For many shal come in my name c. that is to say not onely with pretence of authority from mee but euen in effect arrogating to themselues my name as if they were the true Christ indeede These as our Sauiour the only true Christ saith shall deceiue many So that by two very forcible reasons he doth warne to take heede of all such First because there should be many of them And secondly because many for want of taking heede shall be deceiued by them But who haue beene such false Christes And who haue at any time beene deceiued by them There haue been many such among the Iewes and many also of the Iewes haue bin deceiued by such not only before our Sauiour gaue this warning but also sithence some whereof are mentioned by S. Luke in the booke of the Acts of the Apostles ch 5.36.37 one Theudas and Iudas of Galile and cha 21.38 a certaine Egiptian Of which sort more are recorded by Iosephus who writeth the Iewes storie as we may read in his bookes both of their Antiquities also of their warrs But though there were no record yet ought we vndoubtedly to beleeue that the word of our Sauiour hath beene fulfilled according to that he said Ioh. 5.43 I come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And euen to this day so many as vnder the name of Christ doe seeke to draw the mindes of any from the true Christ to themselues who may iustly be in that respect called Antichrists such of whoÌ the Apostle Iohn saith that there were many eueÌ in his time all these may iustly come vnder the name of false Christs Yea whosoeuer doth seeke to draw away from Christ either vnder the name of Christ professedly or by promising those thinges to such as will cleaue vnto theÌ which none can performe but our Sauiour Christ alone they are according to the mind of our Sauiour false Christes Such false Christes and that in the highest degree are those in the East that drawe all vnder subiection to Mahomet and his Alkoran and here in the West all the Popes of Rome in their Antichristian succession who hold all to their Portuise Masse-booke c. adding detracting changing as they list the lawes ordinances doctrine of the Gospel of our Lord Iesus Christ Yea euery arch-heretike that draweth from Christ by promising safety and saluation by the imbracing of him his doctrine though contrary or swaruing froÌ the truth of the doctrine of Christ they may all be reckoned false Christes Such as were in former times Praxeus Valentinus Ebion Cerinthus Nouatus Arius Donatus c. of latter times H. N. and his successours great false Christes though more secret and lurking then many of the rest And thus wee may perceiue how the word of our Sauiour is fulfilled that there should be many false Christes And that infinite multitudes haue beene deceiued by them and are yet to this day none can be ignorant that will not willingly shut their eies Now beside these false Christes there are another sort of deceiuers with like circumspection to be auoided of vs as the same our Sauiour the onely true Christ of God doth aduertise vs that is to say false Prophets These we may account to be all such as are seruants to false Christes by their seruile flattery for lucres sake to set vp and aduance their power and excellencie as if all outward peace or spirituall reliefe and safety were to be found in submission and subiection vnto them and as if no other but such were worthy to haue liberty to buy or sell or liue vpon the earth False Prophets therefore are such as preach Mahomet or the Pope or H. N. or the heresie of any other to draw any to be of the sect of their Master heretike And consequently all their deceiueable doctrines must be with like care watched against and reiected as our Sauiour giueth warning ver 11. To the which end purpose our Sauiour vseth the same reasons which he had rendered before to wit the multitude of such deceiuing Prophets which come out of the bottomlesse pit by companies like locusts Reue. 9. as we may take the wicked Iesuits Seminarie Priests in these our daies for example in one kind and because as we haue experience multitudes are through their neglect of this our Sauiours admonition deceiued and peruerted by them O therfore I beseech ye let vs be yet more more carefull to seeke to know our Lord Iesus the onely true Christ the onely begotten sonne of God more perfectly then yet we haue done not onely from the holy prophesies giuen forth of him from the beginning and so from time to time but also in the accomplishment of all thinges in his conception in due time in his birth in his life in his doctrine in his miracles in his sufferings and in his whole most high exaltation euen from the graue to the right hand of God in the highest heauens the which things haue beene from the holy Scriptures in some measure for our parts faithfully opened and declared vnto you And I beseech ye to the further quickening of your diligence let vs consider that the knowledge of our Lord Iesus Christ and of his blessed Gospel is a most high and deepe mystery and of another nature then is all humane literature and learning So that we are ready to imagine too soone that we know all wel enough c wheras we ought
though they were his iust instruments to take vengeance of a wicked people yet they were in theÌselues no better then an abominable rout of Idolaters whom God in that respect abhorred howsoeuer hee vsed these now and so hath often vsed such kinde of abominable people for the rod of his anger to visite the sinnes and rebellions of his owne disobedient and licentious people For so before this time he vsed the wicked King of Ashur to be a scourge to Israel and after that the King of Babel to take vengeance of Iudah and to leade the people away to be in captiuitie to him Thus briefly passing ouer these words as was promised the vse whereof in regard of the time of our Sauiours comming to iudgement at the ende of the world may well be this that the fulfilling of this prophesie against Ierusalem being famously come to passe according to the word of our Sauiour may and ought iustly to confirme cur faith in the assured expectation both of the ending of the world in such manner as he doth likewise foreshewe in the latter part of his answer and also that he himselfe will accordingly come to iudgment at the same instant when the world shall be at an end Yea in the mean while let vs froÌ that destruction learne how vaine a thing it is for any to trust in the holines or strength of any place of defence when as they themselues be vnholy and thereby haue betraied and weakened all their strength And let vs likewise learne by their example to take heede how we prouoke God to wrath against vs by the contempt of that grace of Christ and his Gospell which he offereth vnto vs. Now let vs proceed How followeth it in the text of the Euangelist Saint Matthew from the 23. verse of this his 24. chap Question What are the words of our Sauiour Answer Then saith our Sauiour if any shall say vnto yee Loe here is Christ or there beleeue it not A second câunsell or admonition of our Sauiour the reason of it amplified also by a renued exhortation and the reason thereof For there shall arise false Christs and false Prophets and they shall shewe great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told yee before Wherefore if they shall say vnto ye Behold he is in the desert goe not forth Behold he is in secret places beleeue it not For as the lightening commeth out of the East and shineth into the West so shall also the comming of the Sonne of man be For wheresoeuer a dead carkasse is thither will the Eagles resort Explication The former part of the answer of our Sauiour doth so properly belong to the destruction of Ierusalem that it cannot be transferred and applied to the day of the last iudgement For beside that Ierusalem is expresly mentioned that which is said for the description of the calamitie thereof can in no wise agree to that iudgement which our Sauiour shall execute at the end of the world For whether should any flye at that instant from the presence of the Lord And how should that be lesse wofull to the barren then to the wicked that are child-bearing and such as giue sucke And as for godly women it shall be to all of them as well child-bearing as other a day of singular comfort and reioycing Moreouer that day shall be so sodaine that there shall be no time of flight no not for those that are swiftest of foote no though they had the wings of the Eagle or Hawke The words now rehearsed doe indeede belong to the former particular prophesie of the destruction of Ierusalem and were fulfilled in part at that time according to that which was obserued before concerning the arising of false Christs and false Prophets as may also be further seene in the historie of Iosephus which was then pointed vnto But though Iosephus had said little or much or nothing at all the word of our Sauiour himselfe is and may iustly be a sufficient ground and warrant vnto vs that all was fulfilled which he foretold whether in this place or ch 24 38. Luke ch 19.43.44 ch 21. verse 20.24 Thus I say wee are indeede to referre these wordes to the description of the calamitie of Ierusalem at the destruction thereof and to shewe that all succours for reliefe and deliuerance should be expected in vaine so that whosoeuer should or did take vpon him any courage to be their deliuerer as it were vnder a pretence of being a Christ or deliuerer vnto them should enterprise all in vaine Neuerthelesse wee may therewithall well vnderstand these wordes as being a transition from the description of the calamitie of Ierusalem at the time of the siege thereof to the description of the state of the world yea euen of the visible Church such as it should bee after the destruction of Ierusalem specially in the times which should more and more nearely approach to the last end of the world by that more quicke siege and batterie which the Lord himselfe will lay against it and wherewith hee will surprize it infinitely aboue that which Vespasian and Titus effected against Ierusalem For so doe the wordes of our Sauiour giue to vnderstand First in that hee saith of the false Christs and false Prophets that they should shewe great signes and wonders so that if it were possible they should deceiue the very elect For this was much more fulfilled after the destruction of Ierusalem to this day then it was before insomuch as though many great things were attempted then for the deliuerance of the people It is a wondeeful thing to see how the Pope hath preuailed to set vp himself aboue the Kings and Princes of the earth what religious buildings haue bin built for the aduancement of Poperie what reuenewes âhat a ãâã ââtâde of ordâââ that Câuââââ what wrâtââgââââca hââ ãâã âage voluââââ printed ând ãâã against the truth vnder pretence of the defence of it c. All these aâe dangerous and mâghâie tentations to such as take not diligent heede against them and many incouragements giuen as if the Romans should not preuaile against them c. Yet nothing tooke so great effect as the false Christs and false Prophets of Turkie and Rome haue done who haue by their deceites wonderfully preuailed with multitudes to drawe them away either from the truth of the true Christs Person or of his doctrine Yea euen from the truth of both and that also by lying signes and wonders as the Apostle interpreteth these wordes of our Sauiour 2. Thes 2 9 10.11 And secondly it may be perceiued by those wordes of our Sauiour concerning the manner of his comming to wit in that it should be spiritually as it were vpon the wings of the Gospel preached to all nations as well afââr the destruction of Ierusalem euen to the end of the world as before from the
c. ch 11. v. 1.5 ch 36.25 26 27. And Ier 31 33. conferred with Heb 10 15 16 17. And Isai 59 21. Ioel. 2 28. Hagg 2 6. And this Spirit so often spoken of is the holy Ghost The Spirit of the holy God is also after a sort acknowledged euen of the very heathen as Dan 4 5 6. As for that which we read Act 19.2 where the late conuerted Disciples at Ephesus say they had not heard whether there be an holy Ghost either they doe not meane to speake so concerning the third person of the holy Trinitie but coÌcerning the extraordinarie gifts of the holy Ghost which had bin giuen in other places by the laying on of the hands of the Apostles or if any thinke they did meane so the same must withall confesse that from their former ignorance this Article is for euer hereafter more certainly confirmed to the church of God by that better instruction which they receiued from the holy Apostle But you haue not yet shewed that the essential attributes or proprieties of the Godâeâd are attributed to the holy Ghost as well as to the Father the Son This must not in anywise be omitted of vs because the due coÌsideration hereof is of great weight to establish confirme our hearts to beleeue in him Question What proofes of holy Scripture haue ye therefore to warrant the truth of this part of your former answer Answer The proofes are so many as I am not able to make rehearsal of them without some helpe by your direction nor then neither but so as there will need some further supply by your addition ExplicatioÌ You may iustly say so indeed I will therefore helpe you what I can prouided that you will stirre vp your selfe to call to mind some one proofe or other for euery one of these diuine attributes as well as you may Question And first what proofe haue you that the holy Ghost is eternall I meane so eternal as no crature is eternal that is not onely without ending but also without beginning Answer In this sense the holy Ghost is called the eternall Spirit Heb 9.14 ExplicatioÌ proofe It is true Neither is any other Spirit either Angell or soule of man so called though they be immortall and endles by the decree of God And further touching the eternitie of the holy Ghost we may proue it by the same reason that the Euangelist Iohn proueth the eternitie of the Son For insomuch as the holy Ghost was in the beginning that is before any creature was as wel as the Son therefore wee may conclude that the one is eternall as well as the other Neither is it possible that the Father and the Sonne without this their eternall Spirit should euer haue giuen any being to any creature seeing the immediate producing of the creature and also the supporting of it from the first instant of the beginning of it is from and by the holy Ghost as we may perceiue by that which we read Gen chap 1. verse 2. Question Let vs now proceed What proofe haue you that the holy Ghost is of infinite and incomprehensible maiestie or greatnes Answer Whither shall I goe from thy Spirit or whither shall I flee from thy presence saith the holy Psalmist Ps 139.7 Explication proofe This sheweth that the presence of the holy Ghost is as large that is euery where and filling all places as the God-head of the father and the Sonne This infinite and incomprehensible Maiestie of the holy Ghost may bee partly discerned of vs by that which is often testified that from the beginning of the world to the end thereof he hath beene and will be present with the children of God in speciall manner dwelling as it were in the hearts of thousands at one instant and so from time to time sanctifying guiding and coÌforting them all And for a most euident instance therof let vs consider it by the aboundaÌce of the gifts of the holy Ghost poured forth vpon the church in these last times of the world since the ascension of our Sauiour Christ Iohn 7.38.39 Act 2.17 1. Cor 12. yea and in that it is expresly saide that our Sauiour himselfe in that he was man was indued with the gifts of the Spirit not in measure Thus may wee argue the infinite Maiestie and incomprehensible greatnes of the holy Ghost though not in any bodily dimentions which is contrarie to the nature of any Spirit and most of all of the holy Ghost but in a manner vnsearchable to vs according to his inuisible nature and most diuine and secret vertue Iohn 3.8 We will hast forward Question What proofe haue you that the holy Ghost is almightie Answer The workes of creation and gouernment made and continued by him together with the Father and the Sonne as hath beene declared before doe sufficiently prooue it to bee so Explication proofe It is very true And besides hee is expresly called the power of the most high Luke 1 35. Read also chap 24 29. and Act 1.8 where the gifts of the holy Ghost are called the power of God from on high And accordingly ch 6 10. the Euangelist testifieth that although many gaine said Stephen though he was no Apostle yet they were not able to resist the wisedome and the Spirit by the which hee spake Generally all the graces bestowed vpon the Church and euery member thereof they proceede from the power of the holy Ghost Our regeneration is called our Baptizing with the holy Ghost Iohn 1.33 and Act 11.16 And 2. Cor 3.18 We are changed into the image of the Lord from glory to glory by his Spirit as we heard before And Act 9.31 The Churches were multiplied by the coÌfort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
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 â2 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 coÌcerning 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 remeÌber 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 operatioÌ in the seueral meÌbers not by any infusioÌ of the essence of the godhead into theÌ Furthermore by reason that the Church in the generall acception of it is catholike and vniuersall it is said to be inuisible and not a matter of sight seeing it is both in time exceeding any mans age and in place for the present so farre distant touching the particular members as one end of the earth is distant from the other And not onely so but also because touching that part of it which is triumphant it is as far remoued froÌ the whole earth as the heauens are in height extended and stretched most high aboue it Qu. But is the Church of God here vpon earth no way visible An. Yes if wee speake of the Church in regard of the particular assemblies and congregations of it in such places times and ages as it pleaseth God to make it visible and apparant by such externall notes and markes as hee hath giuen to make it knowne by ExplicatioÌ proofe Question It is true as experience hath proued heretofore as it doth at this day manifestly confirme the same in many congregations and assemblies of people the name of God be infinitely blessed and praised for it But which are those outward markes whereby the Church of God may be thus visibly discerned Answer They are these First the publike profession of the name of Christ in the hearing and obeying of his Gospel preached among them Secondly publike prayer and calling vpon his name Thirdly the open and publike vse and celebration of his Sacraments Finally the right and publike vse and administration of the spirituall censures of that Church discipline which our Sauiour hath commanded ExplicatioÌ proofe They are so indeede For wheresoeuer we or any other shall see these ordinances of our Sauiour Christ in vse according to his word and commandement there are wee to acknowledge the Church of God to be in the seuerall assemblies thereof And we for our parts are to ioyne with them in the same as it is the dutie of all true members of the Church of Christ According to that we reade Acts 2.42 that the Christians once baptized continued in the Apostles doctrine and fellowship and breaking of bread and prayers And therefore is the Church considered after this sort in the particular assemblies and congregations of Christians both Ministers and people thus obedient to Christ in the true profession of his name and exercise of his holy ordinances called the pillar and ground of the truth 1. Tim. 3.15 Therefore I say is it so called because resting staying it selfe wholly vpoÌ our Sauiour Christ his word it doth hold forth the same and defend it both for the sound instruction edification and comfort of it selfe and of those that are yet to be called and also for the euiction and ouerthrow of all contrarie heresies But not for that it hath any power at all to come and command what new doctrines and deuises it list as the Church of Rome presumeth to the snaring of mens consciences and to the aduancement of ambitious Pastors c without the warrant of Gods holy word rightly vnderstoode and interpreted according to that entier harmonie and concent which it hath in and with it selfe And touching the ordinances of our Sauiour before expressed reade Mat. 28. where as wee know well our Sauiour hath commanded his Apostles to teach and baptize yea to teach his Church to obserue all things whatsoeuer he hath coÌmanded them Yea all things so as nothing else is to be thrust vpon his Church And answerable to this is that of the Apostle Paul 1. Cor. 11.20.23 where he professeth his conscionable regard of deliuering nothing to the Corinthians which he had not receiued of the Lord. And concerning Church gouernment the censures therof we haue the commandement of our Sauiour Matt. 18.17 Tell the Church And likewise the practise of the Apostles in the Acts of the Apostles according to the same commandement of our Sauiour and that with a most streight charge that it should be continued vntill the appearing of our Lord Iesus Christ 1. Tim. 6.14 Neuerthelesse this must be considered with all that euen in these assemblies which are to be accounted visible Churches of God sometimes in some places these ordinances of our Sauiour Christ are more purely entirely obserued then at other times in some other places as we haue the Church of Iuda Israel for example of old And as we finde it to haue fallen out from time to time euen to this day And therevpon we doe iustly call and account some Churches better reformed then other and these or these more corrupt and declining or at the least more defectiue and wanting then the rest Quest But hath God no Church at all but where these outward notes or markes are visibly to be seene and discerned An. If there be none of them apparant and in vse there can be no visible Church of God to the view of any mortall eye neuerthelesse there may be and oftentimes are in the times and places of greatest corruption or desolation where visible Churches haue been many true though vnknowne members of the inuisible Church of God ExplicatioÌ and proofe It may well be so indeede Like as in the true visible Churches many of them that make an outward profession are no true members of the Church but verie hypocrites though they be externally in the bosome of the Church For as the Apostle Paul saith he is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the circumcision which is of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2.28 29. So may wee say of baptisme and of the whole profession of christianitie as touching those that make nothing else but a bare outward profession And contrariwise according to that which was answered we may truly say that where there is not any true publike and outward profession of religion yet may there be some true worshippers of God true meÌbers of the true and invisible church of God as we may take those daies wherein the Prophet Elijah liued for an example For although he could not comfort himselfe in the beholding of any true visible face of a Church in Israel while wicked King Ahab reigned but thought himselfe to be as one left alone yet God had in secret reserued to himselfe seuen thousand that had not bowed the knee to Baal And Reuel 12.6 the Church is said to flie into the wildernesse where she hath a place prepared of God that she might be fed for a certaine season to the end she might auoid the extremitie of affliction And in the most excellent song of King Salomon shee is compared to the
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 selâes 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
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 coÌmon 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 holiâes 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
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 mân 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 depârted 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
most contrary to that holy and humble communion wherevnto we are called in Christ Iesus And that so much the rather because mans corrupt heart is too to easily puffed vp to take a swelling conceit of it selfe euen by that which ought in truth to cause it to be more humble carefull to serue God his Church seeing by how much any hath receiued more then other so much the more wil God require of him as our Sauiour admonisheth Luk. ch 12.48 But if any instead of this humble and studious care shoud turne aside to an ambitious lifting vp of himselfe aboue his brethren let vs consider well that other admonition of our Sauiour which we reade Iohn 5.44 namely that it is a hinderer of faith For How saith he can ye beleeue who receiue honour one of another and seeke not the honour which commeth of God alone And if it hindereth faith that it can haue no beginning no doubt it will hinder the proceeding of faith wheresoeuer it findeth entertainment after that faith is begunne Now The Promise that honour which commeth of God whereof our Sauiour speaketh is that which commeth by our humbling of our selues to doe seruice according to that which hee saith elsewhere Hee that will be the greatest let him be a seruant to all Alas then why should any be so foolish as to pride themselues in their gifts how great soeuer they be And much rather how vaine a thing is it for any after that fondnesse which is in many to fancy themselues to be so much the more worthy Christians before God not because they haue greater gifts of the mind but because they weare a better garment on their backes or dwell in a more faire house c. Whereas there is neither betternesse nor any goodnesse at all in these things to preferre vs before the greatest begger that goeth by the high way in the sight of God Nay contrariwise we are so much the worse by them by how much they make vs more prowd as the admonition of the Apostle Iames may let vs well vnderstand as we read chap. 2. verses 1 2 3 c. My brethren saith he haue not the faith of our Lord Iesus Christ in respect of persons For if there come into your company a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment And ye haue respect to him that weareth the gay clothing and say vnto him Sit thou here in a good place and ye say vnto the poore stand thou here or sit here vnder my footestoole Are ye not partiall in your selues and are become iudges of euill thoughts Thus earnest yea and much more then thus as it followeth is the Apostle in this point So that all things duly weighed we may iustly conclude that we are onely in truth so good or so much better then other ciuill respects only excepted by how much wee are more vile and base in our owne eyes and as we are therewithall more carefull to giue greater glory to God and to seeke more earnestly to further oâher in the way of the kingdome of God by esteeming and dealing louingly and honourably with the least of them This is the summe of the doctrine of this place as the Apostle Pauls owne application sheweth from the 27. verse to the end of this 12. chapter HAving thus the ground and meaning of this Article of the communion of Saintes let vs come to that which remaineth to be further considered of it Question And in the next place to the Promise I aske therefore What promise hath God made that there should be such a communion of Saints as you speake of in his holy Catholike Church Answer We may reade the gratious promise of it in the 16 chapter of Leuiticus the 11 and 12 verses compared with that which is written 2. Cor. 6.14 c. Rehearse these places Question How doe you finde them written Answer Leuiticus 26. the Lord saith thus by his faithfull seruant the Prophet Moses in the first of those places 11 I will set my Tabernacle among ye and my soule shall not loath ye 12 Also I will walke among yee and I will be your God and yee shall bee my people And in the other place thus writeth the Apostle Paul 2. Cor. 6. 14 Be yee not vnequally yoked for what fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darknesse 15 And what concord hath Christ with Belial Or what part hath the beleeuer with the infidell 16 And what agreement hath the Temple of God with idolls for ye are the Temple of the liuing God as God hath said I will dwell among them and walke there and I will be their God and they shall be my people 17 Wherefore come yee out from among them and separate your selues saith the Lord and touch no vncleane thing and I will receiue you 18 And I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord almightie Expli Here indeede we haue the Promise both of our communion with God in Christ and also of our communion among our selues as the Apostle Paul alledging the words of the Prophet Moses doth interpret and apply the same And to the same purpose also he alledgeth another place of holy Scripture out of the prophesie of Isaiah chap. 52.11 And also a third out of Ieremie chap. 31.1 To the which we might adde many other as Isa chap. 2. from the beginning of the chapter in these wordes It shall be in the last dates that the mountaine of the house of the Lord shall be prepared in the top of the mountaines c. And many people shall say Come and let vs goe vp to the mountaine of the Lord c. And chap. 11. from the 6. verse The woolfe also shall dwell with the lambe and the leopard shall lie with the kid c. Then shall none hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious Thus I say many other places might be added But these shall suffice considering that many which concerne the calling of the Gentiles and therewithall the vniting of them in one body with the Iewes haue beene already alledged in the former Article From whence we may the more easily call theÌ againe to mind And the Apostle Paul 1. Cor. chap. 1.9 celebrating the faithfulnesse of God in calling vs to the fellowship of his Sonne he hath therein no doubt a respect to the former promise NOw after the promise the vse of this Article is next to be remembred The Comforts Question And first for the Comfort of faith What may that be Answer The comfort hereof must
earthly corruptible and sinfull body Beliefe that to euery true member of the Church of God The grouÌd of the article belongeth the glorious resurrection of the body NOw let vs returne to the Article of the resurrection of the body it selfe at the last day the which we may wel reckon for a second benefit after this life Question What ground of holy Scripture haue you for it Answer It is laid downe vnto vs at large in the whole 15. chap. of the first Epistle of S. Paul to the Corinthians Explication and proofe It is so in deed And we will at this time answerable to our large handling of the former Articles of our beliefe take this most large warrant and confirmation of it And the rather also because it is so set downe and discussed by the holy Apostle that together with the certaine proofe of it to the reproofe of some among the Corinthians who began to call it into question he doth likewise shew the Meaning Promise vse of the Article both for Comfort and also for Dutie together with the Danger of not beleeuing it as we shall by the grace of God perceiue by our examining of the Apostles most excellent discourse But though the chapter be long yet will we by the same grace of God vse such breuitie as it shall not seeme tedious to any Christian heart that reioyceth in the truth of God The Apostle in this chapter disputeth and determineth three very weightie questions to the end hee might for euer put them out of all doubt in the Churches of God First that there is a resurrection of the body Secondly what manner of bodies the bodies of the faithfull shall be when they rise againe whosoeuer shall be found dead from the beginning of the world to the end thereof Thirdly how God will deale with the bodies of the faithfull whosoeuer of them shall be found liuing vpon the face of the earth at the last day when our Sauiour shall come to iudge the world The first of these questions is disputed and concluded from the beginning of the chapter to the 35. verse The second from the 35. verse to the 51. The third in the 51.52 and 53. verses From the which so large a discourse of the holy Apostle wee may fully and plainely vnderstand the meaning of this Article Moreouer the Comfort of this Article of our faith is set downe verses 54.55.56.57 Wherein also is contained the Promise from the propheticall testimonie of Hosea The Duties belonging to the Comfort of this Article are to be seene verse 58. And finally the Danger of not beleeuing this Article is euident euen from the second verse of this chapter And againe verses 13.14 c. to the 20. And yet againe verses 29. and 32. Let vs therefore consider of these excellent points treading as it were in the foote-steppes of the holy Apostle onely reseruing the Danger of not beleeuing to the last place according to our vsuall course And first of all that singular wisedome is to be obserued which the Apostle vseth in his entrance to treat of these things For where as he knew wel that the Diuell would subtilly take all the aduantages that hee could against the truth that it might be forsaken of the Corinthians hee doth for the same cause lay hold of all the aduantages which God had giuen him for the confirming and setling of it Belief that to euerie true member of the Church of God belogeth the glorious resurrection of the body in their hearts To this purpose he doth most prudently insinuate foure speciall thinges which might iustly be of good weight to stay the hearts of the Corinthians in the assured beliefe of the whole doctrine of the Gospel generally First because he being as they themselues were perswaded a faithfull Apostle of Iesus Christ had preached this truth vnto them according to the commandement of Christ was now in like faithfulnes with all good assurance readie constantly to confirme it in all points vnto them Secondly because they for their parts had by the grace of God receiued and embraced the same doctrine of the Gospell in all points for the truth of God as it is indeede Thirdly because they had for a good season retained it faithfully without doubting of the truth of it in any fundamentall point especially and therefore could not now without so much the greater note of lightnes and inconstancie call any such point into question Fourthly because in the entier beliefe of the Gospell without exception against any one foundamentall Article therof standeth the saluation of all Christians Question But in what words of the Apostles text are these generall insinuations contained Answer They are contained in the first two verses of the chapter in these words 1. Moreouer brethren saith the Apostle I declare vnto you the Gospel which I preached vnto you which ye also haue receiued and wherein ye continue 2. And whereby ye are saued âf ye keepe in memorie after what manner I preached it vnto you except ye haue beleeued in vaine ExplicatioÌ These words as we may easily see doe containe those most wise insinuations of the Apostle expressed before Wherevnto also he annexeth these words of generall caueat Except ye haue beleeued in vaine Not that he would call into question the truth and constancie of their faith but doth admonish them to take heed lest by any meanes they should fall away from any Article of it and so hazard their saluation Now in the next place that is to say from the beginning of the third verse and so forth vnto the 12 the holy Apostle intending to dispute more particularly with all holy force of Apostolical argumentation against such as called the Article of the resurrection of the body into question he doth first of all most skilfully lay downe and confirme the bodily resurrection of our Sauiour Christ which is as it were the ground and foundation of the resurrection of ours And he doth it in this order First and formost from the Apostolical authoritie of his former preaching touching this point Secondly from the authority of the former or more ancient Scriptures of the old Testament Thirdly by an argument of paritie or equall comparison in that the resurrection of our Sauiour is as certainely confirmed both by propheticall and also historicall testimonie as is his death and buriall or any thing else that is written of him and therfore ought to be as firmely beleeued as any other Article besides euen as they would looke to be saued For as it is saide concerning the law that insomuch as one Lawe-giuer gaue all the commandements of the morall Lawe none can so soone tread vnder foote and despise one but hee breaketh and violateth all as wee reade Iames 2.10 so in the doctrine of the Gospell in so much as all the Articles therof are giuen by our one only Sauiour and do concerne one the same entiere saluation none can denie
deferre their Baptisme till they should bee going out of this life Finally Maister Francis Iunius so interpreteth these wordes as if huper vsually and rightly turned super should neuertheles according to the vse of the same both greeke and latine preposition in greeke and latine writers be taken here for praeter besides or in the signification of insuper moreouer as noting the continuance of the Sacrament of Baptisme in the church of God by a constant course for the comfort of the liuing still like as it was found to be of comfortable vse to those then dead so long as they were aliue As though the wordes of the Apostle were to be read thus Else what do they that are baptized still or moreouer and beside those that are already dead because otherwise it might be inferred that vnlesse the dead should rise againe neither haue the dead any fruite of baptisme abiding them to wit in respecct of their bodies and so shall bee disappointed of that which they looked for by faith neither haue the liuing any reason at the least in respect of the body why it should be continued among them And this indeed may the doubling of the question by the Apostle import Else what shall they doe who are baptized to wit such as are alreadie dead And againe why are they namely they who are liuing yet baptized But howsoeuer it be all must come to this issue that they who denie the resurrection of the body doe frustrate the vse of the Sacrament of baptisme at the least in one speciall part of it Thus much concerning the fourth reason for the right vnderstanding whereof we haue cause as we see to pray to God for his holy Spirit of iudgement and discretion The fift reason is now to be considered of vs. It followeth in the 30 verse Question Which is that Answer The Apostles wordes are these 30. Why are we also in ieoperdie euery houre EvplicatioÌ In these wordes the holy Apostle reasoneth from that speciall worke of the grace of God in the hearts of his children and namely of the Preachers of the Gospell in those dayes whereby they were made most willing and couragious to expose and lay open their bodies and naturall liues to all necessarie dangers as they that made no reckoning of them for the Gospels sake hauing an assured hope of a better resurrection after the example of the more ancient Martyrs of whom wee reade honourable mention to bee made Heb 11.35 The which reason the same our Apostle illustrateth from his owne example in that hee was most prodigall of his life as one may say in the cause of the Gospell as it followeth in the 31. verse and in the former part of the 32. Answer Which are his wordes Question 31. By our reioycing saith Saint Paule which I haue in Christ Iesus our Lord I dye daily 32. If I haue fought with beastes at Ephesus after the manner of men what doth it aduantage me ExplicatioÌ The meaning of Saint Paule is to protest with great earnestnes in manner of taking an othe or rather by an attestation and calling of the Corinthians themselues to witnes that he for his part for the comfortable hopes sake of a better life and euen for the comforts sake of the resurrection of the body through faith in Iesus Christ whom he calleth the reioycing both of himselfe and of them did as they might well perceiue carrie his life continually as it were in his hand for the testimonie of the truth According to that which he writeth also 2. Cor 11.13 that he had beene oftentimes neare to death for it yea and that by all sorts of perills and dangers as we read in the 26 verse But here as wee see he giueth one speciall instance among the rest which could not but be famously knowne vnto them in that hee refused not to put himselfe in danger to haue his body most cruelly torne in peeces and deuoured by wilde beastes at Ephesus For to this punishment it seemeth that he was there condemned for our Sauiours sake and his Gospell and should haue beene so destroied had not the Lord strengthened him to ouercome the wilde beastes in fighting with them and so to escape the danger according to the lawe of victorie in that the Ephesians their inhumane and barbarous custome which they had to condemne men to that sauage fight to make themselues sport in the beholding of it Now therefore saith the Apostle in this respect what profite could I haue looked to haue come vnto me by this my dangerous aduenture had not the hope of the resurrection animated me against the naturall feare and terrour concerning the spoile of my body The holy Apostle no doubt considered thus with himselfe that if hee had made that aduenture in carnall respectes and dyed in the combate his death had beene wofull or if he should haue escaped as by the mightie and powerfull mercy of God hee did yet should the glorie of his manhood be a meere vaine thing when it should be saide Paule plaide the man so that he ouercame wilde beastes at Ephesus c. And thus we may plainly perceiue that the holy Apostle doth make the beliefe of the resurrection of the body the ground of all comfort as touching the sufferings of the body Neither indeed is there any iust cause why wee should make any doubt but that as the body beareth a great part in that fight of all afflictions for all buffetings scourges imprisonments rackings c. doe befall it so God will giue it a great part of that blessed reward which he hath promised to giue vnto those that shall suffer any such things in their bodies for his truthes sake Now the sixt reason which is the last of those which the Apostle Paule vseth to proue the resurrection of the body it is yet behind Question Which is that Answer It is contained in these wordes 32. If the dead be not raised vp let vs eate and drinke for to morrowe wee shall dye ExplicatioÌ This last reason taketh his strength from another great absurditie which followeth vpon the deniall of the resurrection of the body euen this so great an absurditie that the vngodly speech and practise of Epicures and Bellie-Gods as wee call them should cleane contrarie to the rule of Gods blessed word and practise of his holy religion haue at the least some colour and shewe of reason in that they say Let vs eate and drinke for to morrowe weee shall dye Wherefore seeing this so absurd and godlesse an opinion speech and practise is to be vtterly condemned of all men like as God himselfe most seuerely condemneth it as we reade Isai 22. verses 13.14 it followeth that euen for the same cause also that opinion or doctrine whatsoeuer which would giue incouragement licence to so great prophanenes is with like detestation to be condemned of all true Christians And of that sort is the deniall of the
and the resurrection from the dead neither marrie wiues neither are married For they can die no more for as much as they are equall to the Angels isangeloi that is in like estate and condition touching immortality with freedome from need of all earthly food or clothing c. which now they cannot want Neuerthelesse they shall be of another kinde of nature or substance chiefely in respect of their bodies then the Angels are And then also it followeth in the same sentence of our Sauiour that they are the Sonnes of God since they are the children of the resurrection Nowe because this distinction of the body into a naturall and a spirituall body might seeme strange therefore doth the Apostle in this latter part of this 44. verse affirme it of his Apostolicall authoritie and credit that there is a naturall body and that there is also a spirituall body And not onely so but hee also confirmeth the first member of the distinction by the authoritie of the holy Scripture saying thus As it is also written to wit Gen. chap. 2. verse 7. The first man Adam was made a liuing soule And then he doth againe of his owne Apostolicall authoritie as a faithfull interpreter of the will of God supply the other member of it saying further that the last Adam that is to say our Sauiour Christ was made a quickening Spirit That is such a one as was not onely indued with a reasonable soule like vnto vs but also hâd in our nature which he tooke vnto him the Spirit of God mighty to raise vp and quicken our bodies after death as well as he did his owne and as well as in the meane season he is mighty and effectuall by the same his Spirit to regenerate sanctifie and seale vs vp both bodies and soules to the inheritance of the kingdome of heauen Whereof also he hath alreadie taken possession on our behalfe in his body now made perfitly spirituall to the end that we with our bodies when once they shall be made spirituall like to his might likewise be made partakers of it with him And yet with this caution as the Apostle further addeth that according as in the order of creation the naturall was before the spirituall so must wee be content to remaine in this world naturall and onely in some part or measure spirituall vntill the resurrection when and not till then wee shall be wholly spirituall in such sense as hath alreadie beene interpreted And for the further clearing of this point the Apostle proceedeth in making a more full comparison or rather opposition betwixt Adam and our Sauiour Christ as the words of the text will plainely declare Qu. What is that which he writeth concerning this matter An. In the latter part of the 44. verse before mentioned and so forth to to the 50. verse thus the holy Apostle writeth 44 There is saith he a naturall body and there is a spirituall body 45 As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirit 46 Howbeit that was not first made which is spirituall but that which is naturall and afterward that which is spirituall 47 The first man is of the earth earthly the second man is the Lord from heauen 48 As is the earthly such are they that be earthly and as is the heauenly such also shall the heauenly be 49 And as we haue borne the image of the earthly so shall we beare the image of the heauenly ExplicatioÌ Herein is plainely contained the full ground and explication of that distinction which the Apostle made of the bodie into naturall and spirituall We are here also to obserue that like as albeit our Sauiour is called spiritual because of the aboundance of the spirit which was in him in most singular maner measure he is not for all that denied to be natural that is to haue a naturall soule as other men haue So in that it is said hee is the Lord from heauen to wit in regard of his eternal Godhead it is in no wise the meaning of the Apostle to denie his true assuming of the humane nature here on earth from the substance of the Virgin Marie And let it likewise be obserued in the same holy Apostles oppositiue comparison betwixt our Lord Iesus Christ and Adam that as the image of the earthly noteth the very like nature of our body with the body of Adam here on earth so the image of the heauenly noteth the very like estate of that body which our Sauiour now enioyeth being in heauen Now in the verse next following that is in the 50 for the conclusion of this point he sheweth the reason why he is so large in making plaine the distinction of the body naturall and spirituall namely for that it is a certaine truth that our bodies in this corrupt and fraile estate wherein they be now cannot inherit the kingdome of God The words of the holy Apostle are these This say I brethren that flesh and blood cannot inherit the kingdome of God neither shall corruption that is our bodies as they are now corruptible inherit incorruption That is they cannot inherit that place which God hath prepared onely for such as shall be freed from all corruption and frailtie as well of body as of soule And thus hath Saint Paul cleared the second question touching the manner of the resurrection of the body to the establishing of the faith of the Corinthians and of all other Christians against all contradictions to the same NOw yet furthermore to the end there might be no occasion of any further doubt about this so necessary an Article he entreth vpon the third question which hee saw would be demanded That is what should become of the bodies of all those Christians which should bee âound liuing at the last day when as all dead bodies shall be raised vp out of their graues Question What I pray you are the Apostles words wherein he laieth open and determineth this question Answer 51 Behold saith he I shew yee a secret thing We shall not all sleepe but we shall all be changed 53 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall bee raised vp incorruptible and wee shall bee changed 53 For this corruptible must put on incorruption and this mortall must put on immortality Expli In these verses 51 52 53. the holy Apostle doth as we see stirre vs vp to the diligent consideration of that which he writeth He telleth vs that he reporteth a great secret Now secrets as we know in other matters are diligently harkened vnto Much more ought wee to harken to those diuine secrets which God by his holy seruants the Prophets and Apostles doe make knowne vnto vs. But what is this secret We shall not all sleepe saith this our Apostle that is we shall not all die and rest in the graue after the
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular coÌfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end ExplicatioÌ proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. â The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe ExplicatioÌ proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renouÌce all opinion of iustificatioÌ therby or else it is not done in faith For so much shall a maÌ denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward theÌ therfore it semeth that this caÌnot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept theÌ in deed Answere as tokens of true thaÌkefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obedieÌce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification ExplicatioÌ and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whoÌ he hath sent For seeing God hath sent Christ eueÌ to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them froÌ their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength