O my God take mee not away in the middest of my dayes thy yeares endure froÌ„ generation to generation Thou hast aforetime laid the fouÌ„dation of the earth the heauens are the work of thy hands They shall perish but thou shalt endure They shall euen all waxe olde as doth a garment as a vesture shalt thou change them they shal be changed But thou art the same and thy yeares shall not faile And Ps 35.10 Lord who is like vnto thee who deliuerest the poore froÌ„ him that is too stroÌ„g for him c These are the second sorte of duties SHewe now in the third place which those duties are which faith yeeldeth frâ—m the coÌ„fort of this that the Lord our God is of a most spirituall nature iÌ„finite euery wher present vnmeasurable inuisible and incomprehensible Which be they Question Aâ—â—â—â—â—â— From the considerations saith doth withdrawe the thoughts of our mindes from thinking God to be like any bodily creature in outward forme or shape much more the hands fâ—â—m making and setting vp any bodily representation of him most of all the heart from yeelding any diuine worship to any creature the which it doth acknowledge to belong only to the Lord our God Exâ—lâ—cation and prâ—â—â—e This indeede is one speciall dutie of faith touching the spirituall nature of God in that he is infinite and euery where presâ—nt c. accoâ—ding to that we reâ—d Isay 4â— 18. Ier. 16 6. Deut. 4 15 16 17 18 19. And Act. 17 v. 24 c. 29 What other duties doe belong to the same comfort of faith Question Answere It requireth of euery true beleeuer that he be wise vnto sobrietie without all curious search into the diuine nature of God the which may so onely be known as it is alwaies to be acknowledged infinitely exceeding all that our weake knowledge and vnderstanding can reach vnto It teacheth vs to worship God in spirit and truth It warneth vs to beware of all hypocrâ—â—â—ie and to take heede that we do in no wise peruert or corrupt the most holy and pure doctrine of his truth These and such like are the duties belonging to the former comfort of faith Explicatiâ—n anâ— prooâ—e They are so in very deed as may appeare first froÌ„ that generall admonition which we read Rom. 12 3. Let no man vnderstand aboue that which is meete to vndeâ—stand but let hâ—m vnderstaÌ„d accoâ—ding to sobrietie as God hath dealt to euery man the measure of faith For if we may not in things reuealed boast of a greater measure of knowledge theÌ„ God hath giueÌ„ much lesse may we pry curiously into his vnsearchable secrets Read also Deut. 29. v. 29. Pro. 25 1 2 1â— 2â— And Iudg ch 13 18 22. There is also a wise admonition though Apocriphâ—ll to the same purpose Eccles ch 3 22. Seeke not out the things that be too hard for thee neither search the things rashly that be to mightie for thee Secondly call agâ—ine to mind herein this place that excelleÌ„t example of our Sauiour Christ Iohn 4 24. God is a spirit they that worship him must worship him in spirit and truth For such as God is such also must his worship be Thirdly read Ps 44 â—â— â—1 If we haue forgotten the name of our God and holden vp our hands to a strange God shall not God search this out For he knoweth the secrets of the heart And Ps 1 29. O Lord thou hast tried and knowne Thou knowest my sittinâ— my rising c. The whole Psal is of exceeding good vse to this purpose Finally read Ier. 23 v. 23 24 25. Am I a God at hand saith the Lord and not a God farre oft Can any hide himselfe in secret places that I shall not see him saith the Lord Doe not I file heauen and hearth saith the Lord I haue heard what the Prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed c. And Ps 119 verse 168. I haue kept thy precepts and thy testimonies for all my waies are before thee Hetherto of the third sort of duties Question Let vâ—â—â—me to the fourth what duties belong to this comfort of faith that although all creatures should forsake vs yet the Lord our God will not leaue or 〈◊〉 vs Answere Thâ—â— ought to cause vs to preferre the Lord our God in our hearts and to loue and imbrace him infinity aboue all creatures so that euery one of vs should resolutely say in â—â—m else as we read Ps â—â— â—â— whoÌ„ haue â—â—n heauen but thee and I haue desired none to the earth with thee And so forth as it followeth to the end of the Psalme â—â—ought to cause vs to doe so indeede â—â—â—â—ion ANd what are the duties belonging likewise to this comfort of faith that the Lord our God is the most worthy and excellent yea euen infinitely worst high and excellent aboue all Anâ—â—â—â— We ought for this to reuereÌ„ce him with most high reuereÌ„ce aboue al as much as we may pâ—â—â—bly attaine vnto according to that in the 89. Ps v. 6. 7. Who is equal to the lord in heauen and who is like the Lord among the sonnes of the mighty God is greatly to be feared in the assembly of the Saints and to be reuerenced aboue all that are about him This also is very right and meet and our bounden duty Question NOw what are the duties of faith in respect of this comfort that the Lord our God is infinite in his diuine wisedome and that accordingly hee doth rule and gouerne all things Answere The duties heereof are these First that we denie our owne naturall and fleshly or worldly wisedome condemning it as meere folly and enmitie against God Secondly that we make it our wisedome to be wise in the Lord and according to the instructions limits and bounds of his holy word Thirdly that we iudge reuerendly of all those counsels and waies and works of God whereof we cannot sound the reason Fourthly that while wee walke in his holy wayes yea or hauing erred from them doe vnfainedly returne and repent and seeke the Lord we doe hope for a blessed issue out of the most intricate and confused temptations feares and dangers and euen out of death it selfe And therefore also as a further fruit hereof that touching all such deliuerances and blessings we submit euen our most holy prayers desires indeuours herein to the most gratious wisedome of God as to him that knoweth best both what and when and how euery thing may proue best for vs and accordingly will most gratiously dispose of the same Finally that we acknowledge all wisedome whatsoeuer is in men or Angels or in anie creature else according to their kind to be the gift of our only wise God and that we glorifie him in this behalfe vsing our wit all other his good gifts onely to that end For the proofe of the first of these duties read Rom. 8.7 The wisedome
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
5.9 The fruite of the Spirit is in all goodnes and righteousnes and truth And Gal 5. verses 22 23 The same Apostle maketh mention of nine The fruite of the Spirit saith he is loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance For the interpretation and distinction of which graces See Maister Perkins vpon this Article in his Exposition of the Creed The way both of entertaining and also of retaining this our best friend as it were in the chamber of our hearts is by giuing our selues to the exercises of praier of reading hearing and meditating of the word of God to the furthering of our knowledge faith and repentance and by carefull vsing of the present measure of grace which wee haue receiued to the honour and glory of God The way to loose this so honourable a guest and the comfort of his abode in our hearts is by the neglect of these holy duties wherewith onely he is delighted And therefore saith the holy Apostle counselling vs for our owne singular benefit Quench not the Spirit to the same end that we doe in no wise despise Prophesying but that we pray continually c. 1. Thes 5.17.18 19.20 And that we stirre vp the gift which is alreadie giuen vs by the Spirit 2. Tim 1.6.7 It is the conclusion of euery Epistle which our Sauiour sent by the ministerie of his Angell and the Apostle Iohn to the 7 Churches of Asia Let him that hath an eare heare what the Spirit saith to the Churches Reuel ch 2. and ch 3. To the which end according to the fourth point of the Answer let vs consider further that God requireth to be worshipped in Spirit and truth Iohn 4.24 and Philip. chap. 3. verse 3. And Rom. 8.1 where it is generally required that Christians doe in all things walke after the Spirit and not after the flesh And in the same chapter that they doe sauour the things of the Spirit And mortifie the deedes of the flesh by the spirit c. Likewise Gal. 5.25.26 If wee liue in the Spirit saith the same Apostle let vs also walke in the Spirit Let vs not be desirous of vaine glory prouoking one another enuying one another And chap. 6. verse 1 he calleth such as be more firmely setled in godlines spirituall men And verse 8. If we would haue it goe well with vs and that wee might be partakers of a good haruest we must sowe to the Spirit And Ephes 6.17 we must fight with the sword of the Spirit We must pray in the Spirit verse 18. And for the Spirit that it may be giuen and continued vnto vs. Psalm 51.10.11.12 And Psalme 143.10 Finally touching the duties of diuine worship and honour that they are to be yeelded to the holy Ghost as well as to the Father and the Sonne it may appeare First concerning faith insomuch as wee are baptized into his name together with theirs For we are to beleeue in him into whose name we are baptized And Math. 10.20 our Sauiour incourageth his Disciples to be without feare of their aduersaries and not to be distrustfully carefull what to answere vnto them Because the holy Ghost will be present with them And Luk. ch 12. ver 12. The holy Ghost will teach ye in the same houre what ye ought to say Secondly concerning the duty of loue it may be euident from that which hath beene alledged concerning our duty of not grieuing the Spirit c. For wee will neuer haue this care vnlesse we shal beare a dutifull loue and affection toward the holy Ghost We regard not to grieue them whom we loue not Thirdly concerning reuerence or feare it may easily be proued to be due The danger of not beleeuing this Article yeat that it standeth vs in hand so to doe left we prouoke his most fearefull wrath against vs as Ananias Sapphira did as Iudas did as all those shall do whosoeuer rise vp in contempt and rebellion against him Moreouer baptizing into the name of the holy Ghost is a kinde of inuocation and calling vpon his name And so is the desire of the Apostle that the communion of the holy Ghost might remaine with the Corinthians 2. Epist chap. 13. verse 13. And insomuch as ingratitude against the holy Ghost is worthily condemned for a most grieuous sinne Heb. 10.29 iustly is thankfulnesse to be esteemed a speciall duty belonging vnto him Neither is it to be neglected that the Apostle maketh diuine and honourable mention of the holy Ghost in taking a religious oath Rom. 9.1 I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost Thus the same duties of diuine worship and honour are due to the holy Ghost as well as to the Father and the Sonne insomuch as he is in the vnitie of the Godhead very true God together with them NOw therefore hauing hitherto seene so plentifull and sure a ground and warrant for this Article and also what the meaning of it is and what a gratious promise we haue for it and of how singular an vse it is both for comfort also to moue vnto all obedience now that we may at the last conclude the whole doctrine of it Question What is the danger of not beleeuing and so consequently of not yeelding that obedience which it requireth of all Christians Answer Whosoeuer doe not rightly beleeue in God the holy Ghost nor vnfeinedly obey him they haue no true knowledge nor faith which is according to godlinesse neither doe they neither can they possibly yeeld any true honour and obedience either to the Father or to the Sonne And therefore also it must needes be that all such shall abide in the corruption of their profane nature and perish for euer therein It must needes be so insomuch as the holy Ghost according as it hath bin truly affirmed sundry times before is of all the three Persons of the blessed Trinitie Explicatiō proofe the onely immediate worker of all grace from the Father and the Sonne in euery one that shall finde any fauour before the diuine Maiestie of God For without his illumination and sanctification we cannot but remaine in darkenesse and profanenesse according to the expresse testimonie of our Sauiour Christ as hath been also alledged before out of the 3. chapter of Iohn saying Except a man be borne againe of the holy Ghost hee cannot see nor enter into the kingdome of God And according to the testimonie of Paul the Apostle of our Lord Iesus Christ The natuarall man vnderstandeth not the things of the spirit of God c. 1. Cor. 2.14 And Rom. verse 9. If any man hath not the spirit of Christ the same is not his c. And Ephes 1.18 We can haue no enterance to the Father but by the spirit of our Sauiour Christ And as no entrance so no continuance but onely by continuance in that grace faith which the holy Ghost once giueth Whence it is that
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
world an earnest longing after the Kingdome of heauen c. Verily we could neither knowe God so well in his mercy nor in his righteousnes nor in his power nor in his wisedome nor in his faithfulnes nor in any of his diuine vertues neither yet our selues so well either in our frailtie and miserie or in our peace and prosperitie as by experience of afflictions through the grace of our gracious good God and mercifull Father we learne to doe Thus aboundant that wee doe not say infinite is the commoditie of the fatherly afflictions of God laid vpon his owne deare children But that which hath beene deliuered shall for the present suffice vntill it may please God to inrich vs with a more full supply Hitherto therefore of the commodities and fruites of afflictions LEt vs now henceforth proceed for a while to inquire after the comfortes which are to be found in them at the least after the chiefe and principall of them It is true indeed that the former vses being profitable they are also to all those that feele the fruit of them euen in the same respect very comfortable also as we may euidently perceiue by the testimonie of the holy Ghost Heb 12.5 c. Where both the comfort also the profit of afflictions are lincked together Of the which place more is to be said afterward And beside insomuch as touching earthly profit it is found true that the sent of gaine is pleasant Suauis odor lucri infinitely much more ought that heauenly and spirituall gaine which groweth from the fatherly corrections of God duly pondered and weighed to be delightfull pleasant and comfortable vnto vs. But seeing there are some vses of afflictions which doe more properly and entirely belong to comfort let vs come to them as comming yet something more properly vnder the name of comfort Question Which may they be Answere First it is very comfortable to consider that no affliction commeth without the most wise louing and fatherly prouidence of God Secondly in that God is neuer nearer nor more tenderly affected yea euen as it were with bowelicke compassion toward his children then when they are in greatest distresse and trouble Thirdly if we doe willingly suffer affliction for wel-doing and while we walke in the holy waies of God we haue our communion with our Sauiour Christ in whose afflictions all ours are sanctified and made both comfortable and profitable vnto vs. For they are so many witnesses of our adoption to be the children of God and that we are liuely members of the mysticall body of Christ Fourthly the holy Ghost our most inward and sweete comforter euen the spirit of the highest glory proceeding from God the Father and the Sonne resteth vpâ—n vs and doth most immediately communicate the perfit comfort of the whole blessed Trinitie vnto vs. Sixtly we haue in our afflictions a holy communion and fellowship with all the faithfull as brethren fellow-members with them in Christ insomuch as it is the very coÌ„mon beaten high way which God himselfe hath laid out for all his children to trauell through the same vnto his heauenly kingdome Moreouer the holy afflictions wherewith God doth exercise vs doe priuiledge and respite vs from infinite worldly cares and troubles the which no doubt would for our sins haue fallen vpon vs if we had continued in them and if we had not beene taken vp and had as it were receiued our presse mony to be otherwise imploied in the speciall seruice and as it were warfare of the Lord. And yet further the more sharpe and fierie hote our afflictions are so much the more speâ—dy and swift forerunners or as it were harbengers are they to make way for speciall comfortes so much the more shortly to followe after But be it that most hote and vehement afflictions for the Lords cause and his Gospel are continue a long while as we count length of time yet the longest and the same also the sharpest that may be if they bee truly measured and weighed they are but momentanie and light in comparison of that which otherwise and in more terrible and fearefull manner our sinnes haue deserued Or much rather in respect of that most excellent and eternal weight of glory whereunto through the infinite mercie of God our heauenly Father they doe as secondarie and helping causes preferre and aduance vs. Finally infinite almost in number and varietie as wel as endles in continuance are the manifold comforts belonging to the sundrie and manifold afflictions and trials of the deare children of God for righteousnes and the Gospels sake aboue that any not throughly exercised therewith shal euer know or feele what they doe meane Explication and proofe So great and so many yea euen almost about number indeede are the sundry and often renewed comforts of the afflicted seruants of God the which the children of this world cannot possibly be acquainted withall For they doe not belong vnto them neither can they receiue them because they cannot rereiue him who is the onely immediate giuer and worker of al comfort According to that of our Sauiour Christ Iohn 14. ver 16.17.18 I will pray the Father and he will giue you an other comforter that hee may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye knowe him for he dwelleth with you and shal be in you I wil not leaue you as orphanes or comfortles but I wil come vnto you And againe verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth doe I giue vnto you Let not your heart be troubled Or timerous and fearefull c. It is the part or rather the blot and iust reproach of an vnfaithfull friend to faile his friend in time of neede Our Sauiour Christ therefore being a most faithfull friend yea euen the fountaine as it were of all true friendship and fidelitie he promiseth assuredly and will most certainely performe himselfe to be a most trustie and infallible friend yea more then a friend vnto all that doe approue their faithfulnesse to him in the holy profession and obedience of his Gospell And verily if our Sauiour Christ had not alwaies hetherto performed his promise of sending his holy spirit that perfect Comforter to his seruants with his aboundant and manifold consolation according to the manifold and exquisite molestations and torments of their persecutors they could neuer haue indured those sharpe and cruell though more speedy torments executed by thâ— heathen Much lesse the late more lingering cruelties of the false-beleeuing and hereticall brood of Antichrist by their long tedious and most vncomfortable imprisoning and dungeoning of the true seruants of God And therewithall by their famishing of them by their often railing examinations and siftings by their base and craftie false glozings and flatteries to seduce them by their bitter scoffings not onely at themselues which they could
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
be their enemie and he fought against them We haue a fearfull example in those that tempted the holy Ghost by their hypocriticall dealing Act 5 3 c. And most fearfull is the estate of all such as doe at any time commit that sinne which is most properly called the sinne against the holy Ghost For as our Sauiour affirmeth this sinne shall neuer be forgiuen Thus the holy Ghost is perfectly righteous yea in all perfection of all diuine attributes equall to the Father and the Sonne and therefore very true God together with them Together I say that we may be admonished to vnderstand this doctrine rightly Not as though the holy Ghost were God seperated from the Father and the Sonne or a God of himselfe absolutly and euery way distinguished from them but onely in the vnitie of essence a distinct Person in the same God-head with the Father and the Sonne and so in an essentiall relation of person one very God with theÌ„ And accordingly I say so one to the end we might be admonished not to beleeue in the holy Ghost as a seperated or distinct God but onely as in a distinct person in the vnitie of one and the same God And finally that wee might in like manner be herewithall aduertised that we are not to worship the holy Ghost in any imagined seperation of his person from one and the same Deitie of the Father and the Sonne no more then we are to confound his person with theirs To the which End Gregorie Nazianzene worthy is that golden rule or saying of that godly and orthodoxe Father to be in continuall remembrance which is recorded in the more generall doctrine of the whole blessed and glorious Trinitie I cannot thinke vpon one saith hee but by and by I am compassed about with the bright-shining of the three and I cannot seuerally discerne the three but I am speedily caried backe to one Wherevpon also worthily aduiseth Maister Caluin saying Let it not once come into our mindes to imagine such a trinitie of Persons as may deteine our thought in any seuerall distraction and doth not forthwith bring vs backe againe to that same Vnitie The name of Father Sonne and holy Ghost doe giue vs to vnderstand that there is a true distinction lest any man should thinke them to be bare names of addition whereby God according to his workes should bee diuersely entitled but they doe onely note a distinction and not a diuision Thus much out of Maister Caluin Iustit lib. 1. cap 13. Sect. 17. BVt now after this more large and generall discourse I would gladly that you would make some briefe rehearsall of the principall workes of the holy Ghost in the church of God such as are for the particular benefit of euery true member of it Question Which be they Answer First the holy Ghost teacheth inlighteneth the mind with the knowledge of the truth Secondly hee assureth and confirmeth him whom he hath thus taught the truth to beleeue the same Thirdly he humbleth and conuerteth the will and affection of the heart to loue and delight in it Finally he helpeth comforteth guideth and confirmeth the whole man both body and soule and Spirit to continue and increase in the obedience of the same truth of God against all the temptations wherewith the fleshe the Diuel and the world would hinder and if it were possible vtterly frustrate any part of the same his most holy and blessed worke ExplicatioÌ„ proofe For the first part of this answere call to minde Nehem chap 9.20 mentioned a litle before Read also Iohn chap 16. verse 13. The holy Ghost as our Sauiour teacheth vs is the spirit of trutn and leadeth into all truth And Iohn 1. Epistle chap 2. verses 20.27 The holy Ghost is called by the Apostle the anointing which we haue from our Sauiour that holy one of God This anointing which ye haue receiued of him saith he dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you all things Forthe second part of the answer read Rom 8.16 The Spirit of God beareth witnes with our spirit that we are the childreÌ„ of God And 2. Cor 4.13 The spirit giueth faith Likewise 1. Epistle 12 9. Faith is giuen by the Spirit And Gal 4.6 God hath sent forth the Spirit of his Sonne into four harts which crieth Abba Father For the third part read Psal 143.10 where the holy Prophet praieth thus Teach me to doe thy will for thou art my God let thy good Spirit leade me into the land of righteousnes Or rather as Trem translateth per terram planam as if the Prophet had saide Grant me to walke as on an euen ground or in an euen course as wee would say sine offensa tui aut cuiusquam without the offeÌ„ce of thee ô God or of any man Read also Ezek 36 25 26.27 And Ier 31.3 conferred with Heb 8 10. and chap 10. verses 15.16 as was vpon another occasion alledged not long before For the proofes of the latter part we shall haue a more fit occasion to speake of them when wee come to the Comforts and therefore wee will forbeare to produce them now In the meane season we may not vnprofitably looke backe to that which is set downe in the doctrine of Repentance 1. Booke pages 70. 71. Here also to make all more full and plaine we will referre these most gracious operations of the holy Ghost to these seuen heads following First that he inlighteneth the minde Secondly that he reneweth the will Thirdly that he comforteth the feeble minded Fourthly that he augmenteth and increaseth grace Fiftly that he raiseth vp such as fall Sixtly that he maketh them more strong against temptation Seuenthly that he gouerneth the whole course of the life of Gods children The which also as I haue receiued them well expressed in latine verse by a good Christian brother one well affected at the hearing of this doctrine preached so will I set them downe for the godly delight of the learned Reader and then will I briefly english the same for the benefite of the rest 1. Docet SPiritus erudiens tenebras dispergit opacas Mentis vt aspiciat lumina sacra Dei Ioh 16.13 Neh 9.20 Spiritus arte sua diuinas perdocet artes Dogmata quae ratio null a docere queat 2. Regenerat Spiritus ingenitos praui constringit awores Iohn â— 5. Mutat affectus quos facit esse nouos Spiritus ad luctum peccati peruehit altum Hinc dolor hinc moeror displiâ—â—isse Deo Spiritus ex luctu cordis solatia gignit 3. Consolatur Mentibus infundit gaudia quippe Deus Iohn 14 1â— Spiritus alta mouens remouet suspiria cordis Testis amoris inest signat adesse Deum 4. Auget Spiritus assiduis dotes accessibus anget Crescat vt in multum quod fuit ante parum 2. Cor. 3 1â— Spiritus exauget
is therwithall voide of all assistant grace yea altogether armed with the curse but that the Gospel giueth grace that euen from the most free clemency grace of God it is plainly testified Iohn ch 1.17 in that it is writen The lawe was giuen by Moses but grace and truth came by Iesus Christ Read also Rom. chap. 7 1.2 3.4.5.6 and chap. 8.3.4 Secondly that the duties which the Law vrgeth are such as ought to be performed according to the innocency and holines of the first creation it is euident from that which the Apostle Paul disputeth Rom. 2.12 As many as haue sinned without the Lawe shall be iudged by the Lawe For the hearers of the Law are not righteous before God but the dooers of the Law shall be iustified For when the gentiles which haue not the law doe by nature the things contained in the Law they hauing not the law are a law vnto themselues who shewe the effect of the law written in their hearts c. But that the Gospell is satisfied with such duties as proceed from the spirit of regeneration it is manifest Rom. 8.13 If ye mortifie the deedes of the body by the spirit ye shall liue Yea though we cannot doe it so fully as we ought nay which is lesse though we cannot doe it as we gladly would Rom. 7.15 c. and Gal. 5.17 For the flesh lusteth against the spirit the spirit against the flesh these are contrary the one to the other so that We cannot doe the same things that We would And as our Sauiour Christ told his Disciples in the Garden The spirit is ready but the flesh is weake Read also Mat. 25.23 Where the seruant is commended that hath beene faithfull in a little yea hee is betrusted with more and admitted into his maisters ioy And for increase in obedience which wee ought to labour after we haue the cōmendation of the Church of Thyatira set before vs for an example Reuel ch 2.19 Thy works are more at the last then at the first And Mat. 13.12 Our Sauiour Christ for our encouragement herein promiseth that it shall be giuen to him that hath that he shal haue aboundance to wit of spirituall grace Thirdly that the law reiecteth all which is not done in full perfection read rom 9 31.32 Israel which followed the law of righteousnes could not attaine to the law of righteousnes Wherefore Because they sought it not by faith but as it were by the workes of the law c. But that the Gospell accepteth of sinceritie though there be weaknes and imperfection not onely in workes but also in knowledge and faith which are as one may say the right eye and the right hand thereof wee may perceiue by the testimony of the holy Prophet who writing of our Sauiour Christ saith that be will not breake a bruised reed nor quench smoking flaxe Isay Chap. 42.3 Yea we may most cleerely see it in the practise of our Sauiour Christ himselfe in the whole course of his dealing with his poore and fraile Disciples and namely by that which we read Ioh. 1.47 in that he so greatly approueth of Nathanael as of a true Israelite euen because hee was without guile though as yet hee had but small knowledge and was scarce entred into the lowest forme of the Doctrine and faith of the Gospell See it also Mat. Chap 11.28.29.30 Come vnto me all ye that are weary c. They are the words of our Sauiour himselfe And Act. 13. Verses 38.39 Be it knowne vnto you men and brethren saith the Apostle Paul that through this man that is Iesus Christ is preached vnto you the forgiuenes of sins And from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified So then we may truly say according to the last part of the answere that the lawe may iustly be compared to a seuere and righteous Iudge and the Gospell to a most tender and gentle Nurse c. This M. Patrick Hammelton Act. Mon. Pag. 890. ed. last as I finde it well expressed by a holy Martyr and Minister of the Gospell of our Sauiour Christ in a liuely opposition betwixt the lawe and the Gospell I thought it to good purpose in this place to set downe according as Maister Foxe hath worthily recorded the same The Lawe saith the Martyr sheweth vs our sinne The Lawe sheweth vs our condemnation The Lawe is the worde of yre The Lawe is the word of despaire The Lawe is the word of vnrest The Gospell sheweth vs the remedie for it The Gospell sheweth vs our redemption The Gospell is the word of grace The Gospell is the word of comfort The Gospell is the word of peace Thus the holy Martyr setteth out the contrary nature and office of the lawe and of the Gospell by this more milde opposition of the one to the other And he doth the same againe by a more hot and sharpe disputation in way of a contradictorie reply of each to other the which also we will likewise here set downe to make this point of doctrine so much the more euident and plaine from the testimony of so notable a Martyr Thus therefore it followeth The Lawe saith Pay thy debt The Law saith Thou art a sinner despaire for thou shalt be damned The Lawe saith Make amends for thy sinnes The Lawe saith The Father of heauen is angry with thee The Lawe saith where is thy goodnes righteousnes and satisfaction The Lawe saith Thou art bound obliged to me to the Diuel to Hell The Gospell saith Christ hath paid it The Gospel saith Thy sinnes are forgiuē thee be of good comfort thou shalt be saued The Gospell saith Christ hath made it for thee The Gospell saith Christ hath pacified him with his blood The Gospell saith Christ is thy goodnes righteousnes and satisfaction The Gospell saith Christ hath deliuered thee from them all Vnto these differences of the Law and the Gospell thus set down by the holy Martyr Maister Foxe a little after the page aboue mentioned addeth diuers notes obseruations for the more full declaratiō of the same differences of the Law the Gospell and of the seuerall vses of them both pag. 893. 894. 895. to the which for breuities sake I doe refer the Reader But as was mentioned in the beginning of the answere all that is hitherto said must be vnderstood as being spoken of the law in such sense as it is opposed to the Gospell to wit in the point of iustification For this is that which doth principally make the iarre yea that causeth an irreconcilable war betwixt them insomuch as herein the law meddeleth not with the Gospel neither wil the Gospell haue any thing to doe with the Law Nay herein the Gospell vtterly excludeth not onely the workes of the Law but also the faith of the Law legally and strictly taken And the Law againe will in no wise allowe
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
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 declaratiō 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 cōsciēces also for the good exāple 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 regeneratiō 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 cōscience 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 thēselues 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
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 bâ—â—â— 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 dâ—nger 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 prâ—ctise of Repentance in the nâ—w Testament And namely Mâ—tâ—h 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 â—nd 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
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 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 â—â— 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 testimoâ—ies 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 fâ—ith 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 Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em 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 gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om 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 coÌ„manded 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 immâ—rtalitie 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 euideÌ„t 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 sanctâ—fie 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
2. Sam 7.23 Read also Isai 6.8 and chapt 54.5 Thus the distinction of Persons may be proued partly by the vsuall phrase or form of speach in the holy language And partly it may be prooued by such testimonies as doe in our owne translation make more expresse mention of the Persons as Psalm 33.6 By the worde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth That is as Iunius interpreteth Pater in filio per spiritum The father in the sonne by the spirit And Isai 63.9.10 In all their troubles hee was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and hee did beare and carie them alwaies continually But they rebelled and vexed his holy Spirit c. Haec tota narratio vt idem Interpres est in primis euidens si qua in vetere Testamento ad confirmandum doctrinam Christianam de vno Deo tribus Personis This whole narration as saith the same Interpreter is as euident as any in the olde Testament to proue the Christian doctrine concerning one GOD and three Persons Likewise Hagg 2.5.6 Yet nowe be of good courag◠ô Zerubbabel c. for I am with you saith the Lord of Hostes. According to the word that I couenanted with you when ye came out of Egipt so my spirit shall remaine among you feare ye not Est hic locus de sancta Trinitate euidentissimus This place say Trem and Iunius is a most euident place concerning the holy Trinitie But it will peraduenture be obiected of some that in none of these places no nor in that of the Apostle Iohn where hee saieth There are three which beare witnesse in heauen there is any mention of the word Person Question What other testimonie or ground of holy Scripture haue you that wee may safely and boldly assure our selues to beleeue that these three are and may be called by the name of three Persons Answere In the first Chapter of the Epistle to the Hebrues verse 3 the Apostle saith of our Sauiour Christ the Sonne of God that he is the brightnes of the glory and the ingrauen forme of the Person of the Father Wherefore seeing the Father is a person in a respect or relation to the Sonne so is the Sonne in a like respect or relation to the Father and consequently also the holy Ghost is a person in a like respect and relation to them both Explicatiō proofe There is in deede the same reason of all three persons mutually which is of any one to either of the other And touching the Sonne of whom it is said that he is the ingrauen forme of the person of the Father the Sonne himselfe our Lord Iesus Christ saith in this respect that he which knoweth the Sonne knoweth also the Father Iohn ch 14.7 c. If ye had knowne me saith our Sauiour Christ ye should haue knowne the Father also c. I am in the Father and the Father is in me c. Read also chap. 8.19 Onely it must be confessed that the Apostle in the place of the Epistle to the Hebrues vseth the word Hypostasis the which word for word is a Subsistence but assuredly hee vseth it altogether in the same sence as wee commonly vse the word person as it is rightly translated according to the vse of all true Christian Churches For these words Hyphistamenon Hypostasis Prosopon with the Christian Grecians are the same in common interpretation with our English word Person as it is vsed of vs from the Latine word Persona in such sence as it is applied of all Latine Diuines to the opening of this mysterie Of this therefore for this present enough Shew now likewise what ground you haue that the Persons in the Deitie are to be distinguished not onely in the relation of words but also really as we may say and in respect of the order of the Beeing of the diuine nature it selfe Answere What proofe haue you for this Question At the baptisme of the Sonne of God our Lord Iesus Christ Math. chap. 3. verses 16.17 God the Father did actually make it most cleare in that by audible voice from heauen he pronounceth of the Sonne then vpon earth in the nature of man This is my beloued Sonne in whom I am well pleased And the holy Ghost in the likenes of a Doue descended and lighted vpon our Sauiour Christ the sonne of God at the very same time This is a liuely proofe and declaration of it in very deede Question But what ground haue you that the Persons are to be distinguished in such manner as was before affirmed by generation and by beeing begotten and by proceeding In the 14. verse of the first Chapter of the Gospell according to Iohn our Sauiour Christ the Sonne of God Answere is called the onely begotten Sonne of the Father full of grace and truth And chap. 3. verse 16. God so loued the world that he hath giuen his onely begotten Sonne c. And Heb. chap. 1 verse 5 6. Vnto which of the Angels said he that is God the Father at any time Thou art my Sonne this day begat I thee And againe I will be his Father and he shall be my Sonne And againe When hee bringeth his first begotten Sonne into the world he saith And let all the Angels of God worship him Explication and proofe Heere it is plaine that the Father hath begot and that the Sonne is the onely begotten of the Father The which generating or begetting that it was eternall and before all beginning we read Prou. 8 22. c. The Lord saith wisedome euen the eternall wisedome of God the euerliuing Sonne of the Father he hath possessed me in the beginning of his way I was before his works of old I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten c. And must it not needes be that the Sonne of God is begotten in speciall manner that is after a most diuine manner seeing it cannot agree to the Angels of God though they be the chiefe of all his creatures Neither is it against the eternitie of this generating and begetting of the Sonne of God that he saith This day begat I thee For these words concerne onely the manifestation of the Sonne of God in the nature of man either typicallie in King Dauid who was a figure of him or properly by his owne appearance in the flesh in the due time and season thereof But the former words Thou art my Sonne as they are referred to our Sauiour Christ they are spoken of the eternitie of the Sonne of God before all worlds according to the witnesse of the Sonne of God himselfe Iohn 17.24 Father thou louedst me before the foundation of the world No◠shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
more easily indure but also at the most holy truth of our Sauiour Christ which was more bitter then either imprisonment or death vnto them The which also at the last they inflicted with fier and fagot vpon them that is to say at the last after they had taken their fill in wourrying of them But let vs as briefly as wee can furnish our selues with some proofes touching the particulars of this answere to the end we may thereby store our own hearts with some good furniture and grounds of true comfort against the times of our owne afflictions whatsoeuer may in the fatherly counsell and prouidence of God hereafter betide vs. First of all therefore as was answered in the first place this is as the opening of a most liuely and plentifull spring of all holy consolation add comfort that no affliction commeth without the most wise vigilant louing and teÌ„der foresight of Gods fatherly prouidence the which no doubt extendeth it selfe to the assigning both of the fittest time for the beginning and of the fittest measure for continuance and also of the most blessed issue and ending that may be For the which read Mat. 10.28.29 c. Feare yee not them which kill the beaâ— c. All the haires of year head be numbred c. Feare yee not therefore c. Likewise Philip 1.28 In nothing feare your aduersaries And 1. Pet 3.14 Read also 2. King 19.25 c. And Psal 105.12.13.14.15 God will not suffer Tyrantes to haue their owne will neither when nor after such manner as they themselues will Hee hath his hooke in their nostrills like as they leade beares and his bit in their mouthes as men restraine and hold in vnruly horses c. And yet further 1. Cor 10.13 God is faithfull saith the holy Apostle who will not suffer any of his to be tempted aboue that they be able but hee will euen giue the issue with the temptation that they may be able to beare it So then this may iustly be as a Sea of comfort vnto vs in that wee knowe that God in his afflicting of vs whether by his owne hand or by the wicked dealeth like a most louing Father in correcting and nourtering his Sonne like a tender mother in chastising her daughter like a wise and mercifull Phisition in the curing of his diseased Patient like a most skilfull husbandman in tilling and manuring of his barren ground or in pruning and cutting off the superfluous branches of his vine like the cuÌ„ning Gold-smith in trying and fining of his drossie gold that he may make thereof a precious and shining vessell like the artificiall mason who most triely heweth and fitteth the rude and rough stones to be laide vpon the foundation of his building finally he dealeth like the watchfull and painefull shepheard who neuer leaueth seeking vp of his straied sheep vntil he hath fouÌ„d it huÌ„ted it home to the fouâ—d that so it may be out of the danger of the wolfe c. In all which dealing of God thus weare alwaies to iudge that he doth not change his affection as our estate and condition changeth here in this world but he continueth coÌ„stant in his loue euen in the middest of the most vncomfoâ—table afflictions that may at any time befall any of his children Yea verily so long as the Lord our God and mercifull Father preserueth vs from Hell and eternall damnation wee are to acknowledge him to be very gracious and mercifull yea infinitely mercifull vnto vs. And by how much the more manifold and the more often our afflictions be renewed and that also in raging manner like the billowes of the Sea the more they doe argue the most vigilant and al-seeing prouidence of God after that we are by his goodnes deliuered out of them Thus great is the comfort contained in the first branch of the answere Touching the second branch read Psalm 46. The whole Psalme is notable to this purpose both for doctrine and incouragement and also for exemplification Reade also Psalm 50.15 And Psal 86.14.15 c. O God the proude are risen against me c. But thou o Lord art a pittiful God and mercifull c. Turne thou vnto me and haue mercy vpon me c. And Psal 94.18.19 When I said my foote slideth thy mercy o Lord staied mee In the multitude of my thoughts in my heart he meaneth troublesome thoughts thy comforts saith the Prophet haue reioyced my soule To this purpose many of the Psalmes are notable namely 34.19.20.21 and 37 24 28. 119. verses 149.150.151 Ps 145.14 and verse 18. And Prou 24.15 16. The which because they haue beene alledged heretofore I doe not stand now to rehearse them againe Let vs come to the third branch For the proofe whereof reade Heb chap 2.10.11 where the Apostle sheweth that it is well beseeming the excellent wisedome and righteousnesse of God that hee being minded to bringe many children to glorie should consecrate the Prince of their saluation through of affliction to the ende that both the same his children and also their afflictions might bee sanctified in him and by his afflictions In which respect our Sauiour himselfe saide Iohn 17.19 For their sakes sanctifie I my selfe that they also may be sanctified through the truth And the Apostle Paul 2. Timo 2.11.12 It is a true saying For if we he dead with him we shall also liue with him If we suffer we shall also reigne with him And Philip 1.28 It is a token of saluation and that euen from God Wherefore let it not seeme strange vnto vs nor any way discourage vs that we are subiect to manifould afflictions and trialls but rather according to the often exhortation of the holy Scriptures let vs reioice in that hereby God our heauenly father fashioneth vs to be like vnto his owne Sonne Rom 8.29 Who though hee were the Sonne yet learned hee obedience by those things which hee suffered And being consecrated was made the author of eternall saluation to all that obey him Heb chap 5.8.9 Now in nothing can we be here in this world more like vnto the Sonne of God while hee was in it then by putting our faithfull trust in God by yeelding dutifull obedience vnto him in the middest of our manifould afflictions and trialls for his sake Wherefore as a godly learned Preacher well obserueth insomuch aâ— Christ is herein the paterne whose similitude we beare who duly considering it can bee discouraged vnder the crosse To the which purpose let vs hâ—re also consider that which wee reade Heb 12.5 c. In the which wordes as was touched before both the profit and also the comfort of affliction are lincked together And now let vs further obserue that the Apostle sheweth that it was a matter worthy speciall reproofe in some among the Christan Iewes for that they did not incourage themselues to the chearefull induring of the crosse as they ought to haue done considering that it is so notable an
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
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 frâ—m 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 〈◊〉 beleeue not onely in the Sonne of God the second Peâ—son 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 grouÌ„d 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 Reâ—earse 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 haâ—d 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 speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee 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 ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e 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 mâ—ns 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 coâ—aereo 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 knâ—w 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 â—eeketh 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
Hebrew language into Greek Christ What it is in ours we shall seâ— a none This title also is verie frequentlie and often ioyned with Iesus and with the fourth title Lord. As Luk 2.11 A Sauiour which is Christ the Lord. And Act 2.36 Let all the house of Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And euery where in the Epistles of the holie Apostles Sometime with Iesus alone as in the two former epistles of Iohn And sometime singled alone by it selfe as 2. Cor ch 5. And 1. epi of Peter diuerse times But in his 2. epist conioined after this sorte Our Sauiour Iesus Christ. And our Lord Iesus Christ. Question Nowe in the third place what ground of holie Scripture can you alledge for the third title Sonne of God Answere Wee haue two sortes of Testimonies The one of such as doe intitle him to be the Sonne of God without any further addition though in a singular manner so as no other beside him is the Sonne of God The other sorte is of such as doe call him more fullie and expreslie the onely begotten Sonne of the Father and his owne Sonne and his Sonne singularlie beloued ExplicatioÌ„ proofe There are two sorts of them indeede And these latter may well be accounted an interpretation of the former Question Let vs call to minde some examples of either sort Which are they of the first sort Answere In the first ch of S. Luke the Angel telleth the Virgin Marie that the childe which she should conceiue in her wombe beare should be great and that hee should be called the Sonne of the most high verse 32. And againe vers 35. That holie thing which shal be borâ—e of thee shal be called the Sonne of God saith the holie Angel Beliefe in God the Sonne who is the onely Sonne of the Father The reason why he must be so called was no doubt because hee answereth to his name and is so in most perfit truth And thus Acts 9.20 the Apostle Paul immediatlie after his miraculous conuersion from his sin after his calling to the office of Apostleship preached in the Synagogues of the Iewes that Christ was the Sonne of God And the Apostle Iohn 1. epi 3.8 For this purpose appeared the Sonne of God that he might loose the works of the Diueâ—l And ch 4 vers 14.15 We haue seene doe testifie that the Father sent the Sonne to be the Sauiour of the worlde Whosoeuer confesseth that Iesus is the Sonne of God in him dwelleth God and he in God And chapt 5. verse 5. Who is it that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God yea in the sâ—me chapter by an often repetition about eight or nine times And namely verse 13. These things haue I written to you that beleeue in the name of the Sonne of God that ye may knowe that ye haue eternall life and that ye may beleeue in the name of the Sonne of God And in the Gospell according to the same Euaâ—gâ—list chapter 1.14 Iohn the Baptist saw and bare recorde that Christ whom â—ee bâ—pt zed was the Sonne of God And vers â—9 Thou art the Sonne of God saith Nathanaell And chapter 3.17 God sent not his Sonne into the world that hee should condemne the world but that the worlde through him might be saued And againe verses 35.36 And chap 5. from the 19. verse to the 28. about ten seuerall times And chap 8.16 and chap 9.35.36.37 and chapt 20 31. These things are written saith the Euangelist that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name Yea this is the ende of all Preaching also and of Baptizing c. Matâ—h 28.19 And Ephes 4.11.12.13 Till wee all meete together in the vnitie of Faith and knowledge of the Sonne of God And no maruell seeing Christ the Sonne of the liuing God as Peter professed being so taught of the Father â—s the rocke and foundation of the Church Matth 16. verses 16.17.18 In these and in manie other places our Sauiour is called the Sonne of God without any further addition Question Let vs nowe likewise call to minde some of the latter sorte Which may they be Answere In the first chapter of the Euangelist Iohn verse 14. The word saith hee was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And verse 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father hee hath â—eclared him ExplicatioÌ„ proofe Here indeede is a further addition which sheweth more plainely that our Sauiour is so the Sonne of God as no other is that is to say his naturall Sonne and therfore verie God of the substance of the Father So that this Filiation as we may say or comming to be a Sonne is not by creation nor by begetting or adoption in time but by an eternall beginningles generation And there are otheâ— testimonies of this sort as Iohn 3.16 and verse 18. and 1 epist chap 4.9 and Hebr 1.5.6 The same thing is lihewise confirmed by this that our Sauiour is called Gods owne Sonne as Rom 8.32 Hee spared not his owne Sonne saith the Apâ—stle And our Sauiour him selfe Iohn 5.17.18 affirmeth in like manner that God is his owne Father or properlie and singularlie his Father Patera idion Finallie it is euident by this other addition that hee is the beloued Sonne of God as Matth 3. verse 17. God the Father saith at the baptisme of our Sauiour This is my beloued Sonne in whom I am well pleased And againe ch 17. at the traÌ„sfiguration This is my beloued Sonne in whom I am wel pleased heare ye him Question The fourth title is yet behinde What ground haue you therfore that this the onely begotten Sonne of God is our Lord Belâ—efe in God the Sonne who is our Lord. †Answere King Dauid long before the appearing of the Sonne of God in the flesh called him by the Spirit of Prophesie his Lord Psal 110. in the beginning of the Psal The Lorde saith hee said to my Lord sit thou on my right hand c. ExplicatioÌ„ proofe That king Dauid spake these words of the Sonne of God our Sauiour himselfe declareth Matth 22.41 c as though he should haue said The Lord Iehouah God the Father said to my Lord Iesus Christ the Sonne of God c. Whom Dauid knewe before to be appointed of God to appeare in the nature of man Read also Iohn 20.28 the profession of Thomas Thou art my Lord and my God And Acts 10.36 Christ is Lord of all And 1. Corint 1.1.2.3 and chapt 2.8 and Philip 2.19 But the places are aboue repetition For he is called the Lord or our
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 sâ—me 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 vnâ—kilfull 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
profitteth vs not to saluation but by the humane nor the humane without the diuine as our Sauiour himselfe saith Iohn 6.53 and verses 61 62 63. The conception profiteth not without the birth nor the birth without the life nor the life without the death nor his death without his resurrection nor all that he did vpon earth either before his resurrection nor in the forty daies after without his ascension vp to heauen Neither doth his ascension or sitting at the right hand of the Father perfect our redemption and saluation till he shall haue executed and performed his last iudgement Reade Iohn 16.7 I tell you the truth saith our Sauiour It is expedient for you that I goe away for if I goe not away the Comforter will not come to you but if I depart I will send him to you And verses 12 13 c. Reade also Luke 21.27 28. and Rom. 8.23 Colos 3.1 2 3 4. Philip. 3.20 21. and 1. Cor 15. verses 12 13 14. and so forth to the end of the chapter In this respect also it is said of the Church of our Sauiour Christ that they who were before his comming in the flesh were not perfect without vs that haue followed them after his comming Neither shall wee be perfect till all shall be gathered into one fold Heb. 11.39.40 Iohn 10.16 But touching the Article of faith now in hand For any to beleeue in the obedience and death of our Sauiour or in his resurrection c. without beliefe in his conception it were as if one would build without a foundation For so our Sauiour Christ in regard of the coniunction of the humane and diuine nature by this conception of the holy Ghost is compared to the foundation of the Church yea to the whole and compleat building arising from thence in an allusion to the holy temple of Ierusalem Hag. 2. ve 3 4 c. Zech. 6.9 c. 15. and Isai 60. The foundation of this spirituall Temple may be said to haue beene laid in the incarnation of our Sauiour by the conception of the holy Ghost By his birth and by the obedience of his life and death the walls were as it were raised and set vp and by his resurrection c. the roofe was laid ouer it as it were and fully finished Heb. 9.1 c. and verses 11 c. Now though this house being well set forward in the building by God was attempted to be pulled downe by such as were accounted in their time chiefe Master builders yet in three daies our Sauiour built it vp againe according as he had told theÌ„ before that he would Ioh. 2.19 Destroy this Temple in three daies I will build it vp againe The necessiâ—ie therefore of beliefe concerning the truth of this Article of the conception of our Sauiour is the cause why GOD hath so graciously reuealed and confirmed it together with the other Article of his birth c. by the testimonie both of men and women and also of the Angels of heauen Now therefore that we may growe to an issue in this point wee may iustly affirme that they doe erre in the very foundation of our saluation whosoeuer doe not beleeue in our Sauiour Christ according to the truth of this Article For it is no Christ with an aierie body or with a body from heauen conueied into the wombe of the Virgin as some haue vainely fancied whereby wee must bee saued but by that CHRIST who is the seede of Abraham and Dauid who tooke our true nature of the Virgin Mary c. as hath already beene declared Let vs therefore very carefully euen as we tender our soules auoid all erroneous and hereticall opinions and fancies swaruing from the holy truth in this behalfe The which that wee may the better doe it shall not be amisse for vs to set downe a briefe collection of the manifold heresies of sundrie sorts of heretikes misled by the Diuel from the truth of this Article that by other mens dangers we may learne to beware First therefore the heretikes called Carpocratiani are to bee vtterly condemned who affirmed that our Sauiour Christ was conceiued after the carnall manner of the conception of other men Likewise the Ebionites Cerinthians and Theodosians who held that hee was conceiued by the comming together of Ioseph and Mary These are directly contrary to the holy Scriptures touching the conception of our Sauiour by the holy Ghost There haue beene diuers other heretikes who haue partly denied the truth of the humane nature and partly haue peruerted and ouerthrown the truth of the personall vnion of both the natures Against the truth of the humane nature First the Valentinians Secundians and Apollinaristes doe deny that Christ tooke a body of Mary The Tatians and Manichaans deny Christ to be of the seede of Dauid The Ophites Cerdonians Marcionites Apollites Manichaans and Aâ—â—artodochites deny CHRIST that was borne of the Virgin Mary to be true man c. The Apellites say that the body of Christ was compounded of the foure Elements and of the Starres The Armenij say that the body which was taken of Mary was from the conception such as could not suffer any paine The Valentinians and other heretiks would make Christ to haue a heauenly and spirituall body and not an earthly body or like to the bodies of other men The Arians and Eunomianâ— deny Christ to haue taken a humane soule but onely a body The Apollinaristes grant that Christ tooke indeed a soule with the body but yet a vegetatiue soule onely and not a reasonable soule Such are the wicked heresies imbraced of many contrary to the veritie of our Sauiour Christs humane nature both in body and soule Now against the truth of the personal vnion of the humane nature with the diuine there are many like wicked and fantasticall heresies First the Entychians Iacobites and Armenij affirme that the humane nature of Christ was absorpt or swallowed vp of the diuine The Nestorians Seruetans and Vbiquitarians contend that the humane nature is deified that is as they say changed into the diuine The grouÌ„d of the article and made equall vnto it The Timothians say that there is a third thing made of a certaine mixture of two natures in Christ This third thing the Theodosians say that it is mortall but the Caians say it is immortall The Manichaeans affirme that the Sonne of God descended into the Sonne of Mary at his Baptisme The Apollinaristes say that the word of God it selfe was changed into the fleshe The Theopaschites teach that the diuine nature did suffer in Christ The Acephali and Seuerites grant indeed that both the diuine nature and also the humane doe remaine in Christ but they say with all that their proprieties are confounded and not distinct The Apollinaristeâ— againe they say that Christ in that he is man hath no will of his owne because the humane nature is by their false doctrine confounded and changed into the
And that againe partly while our Sauiour was tempted in the wildernes and partly after his returne And then twice by pointing of our Sauiour out by the finger at such time as he was present but much more often doth he testifie of him in his absence labouring by all meanes to magnifie and aduance our Sauiour in the hearts of his people most humbly abasing himselfe in comparison of our Sauiour that by no meanes their hearts might be hindered from the imbracing and acknowledging of him to their saluation This being the course which Iohn hath tracked by his holy ministerie let vs accordingly followe him Question And first where is his more generall and preparatorie doctrine accompanied with the Baptisme of the Gospell set down vnto vs. Answer It followeth in the aboue-named third chapter of the Euangelist Luke from the 3. verse to the 19. of the same chapter There it is very notably and most at large set downe indeede In the reading whereof specially if we call to minde the interpretation of it as we haue heard it in the ordinarie course of Preaching vpon it it cannot be but we must needs perceiue a wonderful spirit to haue bin in the seruaÌ„t of God not onely touching the Doctrine but also in respect of his most zealous accommodating and applying of it to all sorts of people as might be most fit and effectuall through the blessing of God to the conuersion of all that belonged to the Lord. Whereby also wee our selues may iustly be put in remembrance how wee ought to be prepared and to prepare our selues continually to receiue Christ into our hearts yea more and more fully to entertaine him to our owne endles comfort and saluation That is to say we may hereby clearly perceiue that we must admit the terrour of the threatenings of God to chase away our security that we must repent of our sinnes denie all opinion of our owne righteousnes and rest altogether vpon the free grace and mercie of God reuealed in our Sauiour Christ to saluation through his righteousnes and redemption Finally that we must bring such fruits as we may declare the truth of our repentance and humiliation before God euery one of vs according to the duties of our seuerall callings For so doth Iohn earnestly charge all those to whom he preached publikely and euery one of them that sought any more priuate or particular direction from him as appeareth at large by the testimonie of the Euangelist Luke in the chapter before alledged The same doctrine of Iohn Baptist recorded more largely by Saint Luke is more briefly contracted by Saint Mat chap 3. from the beginning of the chap v 1.2.7.8.9.10.11.12 And yet more briefly Marke ch 1.4.7.8 Read also Iohn ch 1. verses 6.7.8 and Act 10.37 and chap 11.16 and chap 13 24 and chap 19.4 SVch is the more generall and preparatorie doctrine of Iohn before the manifestatioÌ„ of our Sauiour Christ at his Baptisme We come now to his more particular and direct testimonies And first to that which he gaue of him at his Baptisme Question Where is that recorded Answere In the 13. and 14. verses of the 3. chapter of S. Matthew in these wordes Then came Iesus from Galile to Iordan vnto Iohn to be Baptised of him But Iohn put him backe saying I haue need to be baptised of thee and commest thou to me ExplicatioÌ„ proofe This indeede is the first more particular testimony which Iohn gaue to our Sauiour wherein he acknowledgeth as we see his incomparable dignitie Let vs proceed to the rest The next of those testimonies which we find recorded were they which Iohn gaue of our Sauiour while he was tempted of the Diuel in the wildernes whether he was led away by the holy Ghost immediately after his Baptisme as the Euangelists Mat Marke and Luke doe expresly witnesse Question Now there are two of this sort Where is the first of them set downe Answer It is set downe in the first chapter of the Euangelist Iohn verse 15. after this manner Iohn to wit Iohn the Baptist barâ— witnes of him and cried saying This was he of whom I said He that commeth after me is preferred before me for hee was before me ExplicatioÌ„ proofe Here againe doth Iohn the Baptist giue a notable testimonie to the peerles excellencie of our Sauiour Christ vnto whom all flesh ought to direct not so much the eye of their head as the eye and hand of their mind and heart that happily they may see and inioy the saluation of God which is onely to bee found in him And thus no doubt was Iohn earnest al the time that our Sauiour Christ was in the wildernes euen vntill the day before his returne out of the wildernes to the place where Iohn continued his preaching and baptizing that is to say in Bethabara beyond Iorden Iohn 1. verse 18. Now as the Euangelist Iohn sheweth in the very next verse the day next before this returne of our Sauiour Iohn the Baptist gaue an other most notable and resolute testimonie of him by occasion of an inquisition that passed vpon him by certaine Priests who were of the Pharisies and that by the authoritie of a Councill held at Ierusalem to that ende Answere Where is that notable testimonie recorded Ans It followeth in the aforesaid first chapter of the Euangelist Iohn from the 19. verse to the 2â— verse of the same Quest Which are the wordes of the Euangelist Ans 19. Then saith the Euangelist this is the record of Iohn when the Iewes sent Priestes and Leuites from Ierusalem to aske him who art thou 20 And he confessed and denied not but said plainely I am not the Christ 21. And they asked him what then Art thou Elias and he said I am not Art thou the Prophet And he answered No. 22. Then saide they vnto him what art thou that we may giue an answere to them that sent vs What saiest thou of thy selfe 23. He said I am the voice of him that crieth in the wildernes Make straite the way of the Lord as saith the Prophet Esaias 24. Noâ— they that were sent as the Euangelist saith further were of the Pharisies 25. And they asked him and saide vnto him why baptizest thou then if thou be not the Christ neither Eâ—ias nor the Prophet 2â— Iohn answered them saying I baptize with water but there is one among you whom yee knowe not 27. He it is which commeth after me who is preferred before me whose shoo-laâ—chet I am not worthy to vnloose Expliâ—atioÌ„ proofe This verily is a noâ—able testimonie indeede most resolute and wise concerning himselfe for the iustifying of his owne office and calling and most dutifull and honourable concerning our Sauiour Christ This testimonie is so much the rather to be imbraced of vs because it was giuen vpon so imperious dangerous an examination So that we may perceiue hereby that Iohn was in no doubt either of the truth which
hee had taught or of the office which he executed neither that he feared any danger whatsoeuer might growe vnto him thereby He was not as a reede shaken with the winde timorous and mutable but a most valiant faithfull and constant seruant of God And such ought euery one of vs to be in the profession of the name and truth of our Sauiour Christ if euer wee should be called into question for it To this ende and purpose all the testimonies which Iohn gaue vnto our Sauiour Christ and his truth are of exceeding good vse for the confirmation of our faith And euen for the same cause let vs hold on our course to gather the rest Of the which the next that do follow are those wherein Iohn the Baptist did point out our Sauiour Christ with the finger And of these also there are two recorded Question Which was the first of them Answere It was that which followeth in the Euangelist Iohn from the 29. verse of his first chapter to the 35. of the same Question Rehearse the text Which are the Euangelists wordes Aâ—â—were 29. The next day saith the Euangelist Iohn seeth Iesus comming vnto him and hee saith Behold the Lambe of God which taketh away the sinne of the world 30. This is he of whom I saide After me commeth a man which is preferred before me for he was before me 31. And I knewe him not but because he should be declared to Israel therefore am I come Baptizing with water 32. So as the Euangelist addeth Iohn did beare record saying I saw the spirit come down from heauen like a doue and it abode vpon him 33. And I knew him not but he that sent me to Baptize with water he said vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee who Baptizeth with the holy Ghost 34. And I saw and bare record that this is the Sonne of God Eâ—â—â—â—â—ation and proofe In this testimonie Iohn the Baptist doth not onely giue witnesse to the most high excellencie of the Person of our Sauiour as he did before but also to the most sweet and comfortable fruites and effectes of his most holy office that is remission of sinnes and sanctification of life through the blood of Christ This is the first testimonie giuen by Iohn of our Sauiour when he was at the same time present and in the viewe of the people The second followeth which was of like sort but not so publike as the other And it followeth in the next verses after the former text to wit in the 35. and 36. verses of the first chapter of Iohn Question Which are the wordes Answer 35. The next day saith the Euangelist Iohn stood againe and two of his Disciples 36. And he beheld Iesus walking by and he said Behold the lambe of God ExplicatioÌ„ and proofe This then as we see is the second testimonie which Iohn gaue to our Sauiour in his presence The vse of which so particular and personall testimonies as we may cal them giue vs thus much to vnderstand that the very true Christ must be truly and particularly knowne and discerned from all other of euery one that shall be saued by him The which blessed effect God gaue to the present speech of Iohn to his two Disciples For as it followeth in the next verse c. The two Disciples to wit Andrewe Simon Peters brother and another not named by the Euangelist vpon that testimonie of Iohn Baptist followe our Sauiour and become his faithfull Disciples NOw after these testimonies giuen by Iohn in the presence of our Sauiour there followe other giuen in his absence according to the vsuall course of his most holy and zealous ministerie wherein he was most constant and painfull A particular example whereof the Euangelist Iohn setteth downe in the 3. chapter from the 23. verse to the end of the chapter The which testimonie as the Euangelist doth furthermore obserue was giuen by Iohn Baptist at Enon besides Salim where he baptized because there was much water And he gaue it also for the further instruction and admonition of his Disciples who were not yet perswaded by his former and often repeated testimonies So hard a thing is it to setle in the heart true faith in the true Christ Let vs therefore for our further helpe hearken to this testimonie of Iohn also Question What are his wordes specially from the 28. verse Rehearse the text Answere 28. Ye your selues saith Iohn Baptist to his owne Disciples are my witnesses that I said I am not the Christ but that I am sent before him 29. He that hath the bride is the bridegroome but the friend of the bridegroome who standeth heareth him reioiceth greatly because of the bridegroomes voice This my ioy therefore is fulfilled 30. He must increase but I must decrease He that is come from on high is aboue all c. Explication and proofe Iohn wee see is alwaies like himselfe a most excellent paterne and president to be imitated and followed of all faithfull Preachers of the Gospell in their Preaching to wit that their care ought to be altogether to make Christ knowne to the people that they may truly beleeue in him and aboue all to reioyce in him and not to rest in any vaine admiration of the great learning or zeale or any other gift or gifts of their preachers And hence also may all hearers receiue an excellent instruction howe to heare and whom they ought to heare and receiue namely those that Preach Christ and not themselues Considering that this is the scope and aiming point of all both hearing and preaching yea and of reading conferring and meditating and whatsoeuer beside I cannot speake now of this testimonie as it deserueth for that were to make many Sermons of it againe as we haue done heretofore It may suffice now that wee doe briefly call to minde and thinke more fully of the rest by our selues as God shall giue vs remembrance and a fit opportunitie to the same Onely let vs not forget that this was the last recorded testimonie which Iohn gaue of our Sauiour in the time of his libertie and that also not long before he was cast into prison as we have an inckling giuen vs in the 24. verse of this 3. chap of the Euangelist Iohn which now we speake of The last recorded testimonie is now onely behind to wit that which this excellent Minister of God gaue of our Sauiour Christ while he was vniustly imprisoned by Herod that tyrannous and fox-like Tetrarch as our Sauiour himselfe did afterward terme him Question Where is this last testimonie recorded Answere It is recorded in the 11. chapter of Saint Mathew verses 2.3 And in the 7. chap. of Saint Luke verses 19. and 20. ExplicatioÌ„ and proofe In these places both the Euangelists alledged doe indeede record that Iohn being in prisoÌ„ sent two of his Disciples to our Saâ—â—â— to know whether he
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
and vnles God had beene with him as Nicodemus a fellow Ruler and one conuersant among them did before this time bewray to our Sauiour as we reade Iohn chap. 3. verse 2. Rabbi saith he we know that is we Pharisies know that thou art a Teacher sent from God for no man could doe these miracles which thou doest vnles God were with him Reade also Act. 2 22. Ye men of Israel heare these words Iesus of Nazaret a man approued of God among yee with great works and wonders and signes which God did by him in the midst of you as yee your selues also know Finally the works of our Sauiour Christ were so wonderfull that as the Euangelist Luke reporteth all were amazed at the mightie power of God declared by them chap. 9.43 And chap. 7.16 Feare saith hee came on all people and they glorified God saying A great Prophet is raised vp among vs and God hath visited his people The groūd and history of them And this rumour as he reporteth further went forth throughout all Iudea and through all the region round about At what time also as it followeth in the same chapter verses 18 19 c. the answer of our Sauiour to the Disciples of Iohn Baptist sheweth plainely that such as haue beene alreadie declared are the vses and ends why he wrought so many miraculous works For thus he said vnto them Goe your waies and shew to Iohn what ye haue seene and heard that the blinde doe see the halt doe goe the leapers are cleansed the deafe here the dead rise againe and the poore receiue the Gospell And blessed is he that shall not be offended in me As if our Sauiour had said These things are sufficient confirmations that I am the true Messiah and that no other is to be waited for as Iohn well knoweth and hath alreadie most faithfully and plentifully testified vnto you though you and many other are yet offended in me and haue not receiued his testimony Reade also Matth. 14.33 They that were in the Ship when our Sauiour stilled the tempestuous Sea worshipped him saying of a truth thou art the Sonne of God And Marke 1 27. by occasion of casting out of an vncleane Spirit out of a man of Capernaum the people were amazed so that as the Euangelist saith they demanded one of another saying what thing is this what new doctrine is this For he commandeth the soule spirits with authority and they obey him Thus then it is euident that as our Sauiour intended by his miraculous works to make himselfe knowne to be the Christ the Sonne of God and the true Prophet sent of him c. so they had the same effect in the hearts of many of those among whom he wrought them who obserued his diuine power therein But for our more full instruction in this point I will aske you this one question Question Was not the doctrine and testimonie of our Sauiour of sufficient credit in it selfe to make him knowne to be the Sonne of God and the true Messiah and so consequently that his doctrine is the true doctrine of eternall life Was it not I say of it selfe sufficient but hee must also worke great and strange works for the proofe thereof Answer There is no doubt to be made but that the doctrine and testimony of our Sauiour Christ was fully worthy and ought to haue beene sufficient in and of it selfe alone to these ends Neuertheles for a helpe to our weaknes and for the more cleare manifestation of his diuine glory as was said it pleased him of his speciall goodnes and mercy to make this addition of his miraculous works Explicatiō proofe So it was indeede as the former testimonies haue giuen vs plainely to vnderstand And namely Iohn cha 11. verse 15. Whence we may well remember here againe that our Sauiour professed that he was glad of the occasion which hee had to worke that great worke of his in raising Lazarus from the dead to the end his Disciples might thereby be confirmed to beleeue in him And hee vseth the like words againe verses 41 42. to shew his like gratious desire that the weaknes of the people might be holpen by their beholding of the miracle To this end also may the consideration of that reproofe well serue which our Sauiour giueth the people for not attending to the right vse and end of his miracles Iohn 6.26 Matt. 16.8 9 c. and Mark chap. 6 25. And thus the good and mercifull affection of our Sauiour is clearely manifested vnto vs. But that his doctrine and testimony ought of it selfe to haue beene of sufficient authoritie it is plaine by that other reproofe which our Sauiour giueth in respect of them that looked too much after miracles Iohn chap. 2.48 saying Except ye see signes and wonders ye will not beleeue Of which sort were those mentioned after this cha 6.30 Who ouer boldly asked our Sauiour What signe shewest thou that we may see and beleeue thee What doest thou worke And againe Matth 12.38 Master wee would see a signe of thee To whom our Sauiour answereth in the verse following An euil and adulterous generation seeketh a signe but no signe shal be giuen vnto it saue onely the signe of the Prophet Ionas And againe chap 16. verses 1.2.3.4 On the other side it is set downe to the praise of the worke of Gods grace in the Samaritans who beleeued our Sauiour for his wordes sake though hee wrought no miracles among them but only heard the woman say that he had told her all things that she had done as we read Ioh 4 40. Wherevpon they desired our Sauiour to tarie with them The which when he had yeelded vnto for two daies Many more saith the Euangelist beleeued because of his owne word And they said vnto the woman Nowe we beleeue not because of thy saying for wee haue heard him our selues and knowe that this is indeed the Christ the Sauiour of the world Moreouer many were brought to faith and repentance by the preaching of Iohn the Baptist though he wrought no miracle Matth 21 32. Iohn 10.41 Much rather ought our Sauiour to haue bene beleeued for his owne sake although God would haue so appointed that hee should haue wrought no such great works as he did Thus much for the confirmation of the former answer But yet one question more for the further clearing of this matter Be it granted that the miracles which our Sauiour wrought were necessarie for those who at that time were the beholders of them to the ende they might be confirmed by them to beleeue in him Question are they likewise as necessarie for vs Answer As the working of them was necessarie to helpe the weakenesse of the faith of them that then liued and might see and beholde them with their bodilie eyes so it is necessarie for vs that liue at this day to reade heare and meditate vpon the same miraculous works of our Sauiour to the same
work the Diuel answered that his name was Legion for saith one of them as if he were the chiefe among the rest we are manie These weâ—e those Diuels who beeing cast out of the miserable captiue did by the permissiâ—n of our Sauiour for the further manifesting to vs howe malitious and mischieuous they are enter into the heard of the Gadarens sâ—ine in nâ—mber about two thousand and carried them all with violence into the Sea and so drowned them euerie one FInallie touching the miâ—aculous conuersion of poore sinners from their sinnefull estate with the gift of grace to minde the holie waies of God these alreadie mentioned who were deliuered and set free from that bodilie possession which the Diuels had of them may be notable examples For this I doubt not but that our Sauiour did magnifie his mercie from one degree to another as was said before But beside these the admirable grace and power of our Sauiour The Comfortes of them was extraordinarilie manifest in the calling of his disciples some from fishing and mending of their netts Matthew from the custome table to his ministerie And by the conuersion of the thiefe hanging vpon the crosse c. These and if there be any other such like beside them are the sundrie sortes and kindes of those miracles which our blessed Sauiour wrought to declare himselfe to be the onlie true Messiah sent of God that the doctrine which hee taught was the doctrine of his heauenlie kingdome The particulars of which miracles were infinit as the Euangelist Iohn witnesseth chap 21. vers 25. in the last words of the Gospell which hee affirmeth to be verie true by this word of holie asseueration Amen Of the which truth it is both our dutie and our blessing to be vndoubtedlie perswaded yea and also of euerie other thing which is written by him and other Euangelistes concerning our blessed Sauiour Thus farre concerning those miraculous and diuine works which our Sauiour Christ did in due time performe to the ende hee might make himselfe knowne to be the true Messiah and the great Prophet sent of God BVt was there anie former promise made to the Church of God that the Messiah should worke such great and admirable workes Question when hee should come Answere Yea. God promised of olde that he should be a Prophet like to Moses that is to say mightie both in word and also in deede as Moses was ExplicatioÌ„ and proofe It is true according to that we read Deut chapt 18. verse 15. c. And that Moses was mighty in word and deed the historie of Exodus c. is a plaine and plentifull proofe of it And so is it worthilie testified by Stephen that notable Martyr Act 7.22 Moreouer there are sundrie other prophecies which doe not obscurelie point vs herevnto as namelie Isai 35. verses 5.6 c. The eyes of the blinde shal be lightened and the eares of the deafe shal be opened Then shal the lame man leape as an Harte and the dumb mans tongue shall sing c. And ch 62.1 c. compared with Luke chap 4.18.19.20.21 And Ioel 2.28 c. compared with Act 2.14.15.16 c. For all those graces and giftes depended vppon the appearing of our Sauiour and were giuen by him vnto the Apostles according to that Prophecie of Ioel and such other like NOwe from the Promise let vs come to the Comfort wherevnto the Promise alwaies leadeth faith Question as it were by the hande What therefore may that Comfort be which faith laieth holde of from these miraculous workes of our Sauiour Answer Much euerie way while we consider and beleeue that the most gracious and sauing power ofâ— our Lord Iesus Christ extendeth it selfe both to soule and bodie to euerie facultie and power of the one and to euerie parte and member of the other both inwardlie and outwardlie yea and to all creatures else both in the Sea and on the land and in the aire for our preseruation against the Diuel and all calamities or molestations of this life that they should be no way perniciouâ— and hurtfull vnto vs but chieflie for the furtherance of the eternal saluation both of our bodies and soules in the kingdome of heauen â—xplicatioÌ„ 〈◊〉 proofe Great indeede is the comfort hereof to all true beleeuers in that the due consideration of all the gratious and mightie works of our Sauiour cannot but exceedinglie relieue and strengthen the imbecilitie and weakenesse of Faith Be of good comfort say the people to blinde Bartimaeus For say they Hee calleth thee Wherefore Bartimaeus threwe of his cloake and ranne to our Sauiour as we read Marke 10.49.50 Much more may we comforte our selues to hope for good things from our most blessed Sauiour considering his owne wordes to some other as Matth 9.22 Daughter be of good comfort thy faith hath made thee whole And further that it was the purpose of our Sauiour by all his miraculous workes to comfort vs from the beholding of his mercifull affection to hope for all the good things from him it may be obserued from the Prophecie of Isaiah chap 53.4 as it is applied by S. Matthew chapt 8. verse 17. in these wordes That it might be fulfilled which was spoken by Esaias the Prophet saying Hee tooke on him our infirmities and bare our sicknesses Yea our Sauiour himselfe testifieth expresselie that he wrought his great workes to comfort our faith in the hope of saluation by him And therfore at such time as the scribes cauilled in their hearts against him because he had said to the sick of the palsy Thy sinnes are forgiuen thee Our Sauiour rebuked theÌ„ But for the comfort of those of the companie that were teachable he saith That ye may knowe that the Sonne of man hath autoritie in earth to for giue sinnes he said to the sick of the palsie saith the Euangelist Arise take vp thy bed and goe to thine house Now this we may assure our selues of that our Sauiour hauing this power and therwithall this mercifull affection while he was on earth hath not laide it downe or diminished it by his Ascension vp into heauen O therefore howe preciouslie ought we to esteeme of all the gratious miracles of our blessed Sauiour as beeing verie necessarie beneficiall and comfortable helpes to the strengthening and chearing vp of our feeble faith Verilie if we would diligentlie and reuerendlie read heare meditate and ponder them in our hearts as we ought we should assuredlie find them exceedinglie comfortable to vs euen in the times of our greatest distresse They would surely raise vp our heartes to the cheerefull hope of all meete succour from him here and of eternall saluation by him in his heauenlie kingdome in the life to come Thus then as was answered wee may iustlie affirme that the comforte is euerie way verie great ANswerable therefore to the Comfort ought the dutie to be Question What say you to that Answere We ought indeede to be as
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
Euangelist S. Matthewe record and that with some inlargement in some pointes and therfore we will here set downe his wordes also which are these Then the Souldiers of the Gouernour tooke Iesus into the common hall or Praetorium that is as wee may perceiue by the wordes of S. Marke the Hall which belonged to the Praetor or Romane Gouernour and they gathered about him the whole bande And they stripped him and put vpon him a scarlet robe Like enough it was a darke or sad scarlet inclining to purple or a verie bright purple inclining to scarlet and therfore is called purple by S. Mark scarlet by S. Matthewe it mattering not greatly what the verie proper colour of the garment was And they platted a crowne of thornes and put it vpon his head and as S. Matthewe addeth moreouer and aboue that wee read in S. Marke a reede in his right hand and bowing their knees before him they mocked him saying God saue thee or haile thou ô king of the Iewes And spitting vpon him they took the reed smote him on the head Thus when they had mocked him they tooke the robe from him put his owne rayment on him and led him away to crucifie him These most vile vnworthy abuses Pilates souldiers thus recorded by both the Euang S. Matthew Mark may worthily be accounted as an appendix or shutting vppe of the Acte of our Sauiour his vniust condemnation by the mouth of Pilat who had so often alreadie and euen immediately before he gaue sentence iustified him And further howsoeuer these Euangelistes doe so write as if our Sauiour were nowe first of all thus ill intreated as it might seeme by that they write that the souldiers at this time stripped our most blessed Sauiour c. Yet by the Euangelist Iohn we haue seene expresslie alreadie that as our Sauiour was scourged before he was condemned so also hee was in like manner thus abused Since which time also it seemeth to be plaine by the same Euangelist Iohn chapt 19.5 that the crowne of thornes and purple garment once put on were not taken of till he had bene the second time most contemptuously reproched The two former Euangelistes therfore doe note the second contempt in the due place but not the first disguising of our Sauiour in the time thereof like as the Euangelist Iohn recording the former also writeth nothing of the latter So that wee are by due and reuerend conference to vnderstand the one by the other and from them all to learne one and the same truth of the whole matter so farre forth as it hath pleased God to reueale it vnto vs by them all And thus wee haue the whole historie of the condemnation of our Sauiour before vs with all thinges appertaining therevnto both immediatelie going before and also immediately following after as the proper appurtenances of the same The order of which things is this First the place from whence Pilate gaue sentence Secondly the time when it was giuen Iohn chap 19. vers 13.14 Thirdlie the message which Pilates wife sent her husband when hee was set downe vpon the iudgement seat Matth chapt 27.19 Fourthlie the contention of Pilate against the Iewes to the end hee might haue quieted staied them from their enterprise yet at the last Ioh 19.14.15 Fiftlie the most furious and desperate obstinacie of the Iewes in their persisting in the same 15. verse and Luke 23.27 Sixtlie Pilates washing of his hands Matth 27. verse 24. And vpon this the extreame madnes and impietie of the Iewes renewed verse 25. Seuenthly the sentence it selfe Luke 23. verses 24.25 And finallie the most licentious profane and impious petulancie of the souldiers in their abusing of our Sauiour Of these things therfore let vs I pray you stand a while to consider in the same course and order that we haue now rehearsed them And first concerning the place from whence our Sauiour was condemned by Pilate the chiefe Magistrate and gouernour ouer the Iewes vnder the Romane Emperour it is described vnto vs by the Euangelist Iohn by two names the one in the greeke language the other in the hebrewe The greeke is Lithostroton signifying that it was a place curiouslie paued and layed with stone-work The hebrewe name is Gabbatha comming of Gabbah which signifieth to lifte vp giuing to vnderstand that it was a place built in stately manner to the vse of giuing iudgement out of the same The which beeing so diligentlie noted by the holie Euangelist it must in no wise be neglected not onlie for the truth of the historie but also for the vse of the matter in hand in so much as God would to singular purpose haue our Sauiour condemned to death as also after to be put to death not secretlie obscurelie or tumultuouslie as Stephen was stoned but in a solemne manner from a Theater as it were to the view of all the world both of Iewes and Gentiles that all may see in our Sauiour Christ his condemnation first the deserued condemnation of vs all and then that we haue no other meanes wherby we may be cleared and acquitted before the iudgement seat of Almightie God but through him alone The like is to be obserued concerning the time which was as the holie Euangelist doth of purpose expresslie mention at the Preparation of the Passeouer That is on the day wherein the Iewes prepared themselues and made preparation euerie familie for to eate their lamb at the euening in thankfull remembrance of their most fauourable deliuerance out of Aegypt at such time as God smote all the first borne of the Aegyptians with death all in one night both of men beasts So that the condemnation of our Sauiour Christ was at such a time as the Iewes made their speciall resorte to Ierusalem out of all their tribes yea and like enough manie Proselytes out of other nations wherin also it might the more liuely appeare that our Sauiour Christ being now in preparing for the offering vp of his most holie Sacrifice vpon the Crosse was the true Lambe ordeined of God the true Passeouer vnto all that shouâ—d beleeue in his name to turne away the euerlasting wrath of God from them to procure and purchase them his eternall saluation Thus the time of the condemnation of our Sauiour as well as the maner of it was most open famous to singular ends purposes by the most holy counsell appointmeÌ„t of God Yea herein the Lord did not refuse to deferre the execution of his counsell in this behalf a day longer then his appointment was that the Passeouer should haue bene celebrated by reason that the Iewes by their abusiue custome had altered the day as was heretofore obserued when we spake of the time wherin our Sauiour did celebrate the Passeouer with his Disciples which was the euening bâ—fore Moreouer as touching the time of the condemnation of our Sauiour the Euangelist Ihon doth yet moâ—e particularly expresse
Sauiour Christ was the most righteous of all men yea euen the Sonne of God their sinne was so much the more hainous and diuellish For is it not a strange thing and euidentlie the speciall worke and instigation of the deuill working in them that of common humanitie they spare the thieues as touching any reproching of them but neither religion nor ordinarie course of iustice could restraine them from extremitie of outrage against our Sauiour For it may iustly be noted against them that they deale vniustlie in that they exceede the iudgement or sentence of Pilate who though hee condemned him to be Crucified and so to continue till he should be dead yet he did not giue any commandement that he should be thus mocked while he should abide on the Crosse Moreouer let it be obserued in generall concerning these mockings that all were not cast forth at once or at one instant but they continued thus mocking one or other of them the greatest parte of the first three howers Finallie this ready consent of all sorts in mocking and reproching our most blessed and Reuerend Sauiour euidently sheweth how apt our wicked nature is to scorne religion and godlines yea euen God and Christ himselfe the author of religion and fountaine of all godlines if wee should be left to our selues and to the power of the Diuell but a while as these people were And therefore it is that for a most necessarie admonition against this grieuous sinne it is set downe in the very forefront and enterance into the holie booke of Psalmes that hee is a blessed man whom God of his mercie deliuereth and by his grace preserueth from the seate of the scornefull Read also Acts 2.13 and chapt 13. verses 40.41 and Isai 28.22 2. Chron 30.10 and chapt 36.16 Thus much more generallie concerning the reproches done against our Sauiour hanging on the Crosse But let vs come to the consideration of the particular sortes of the scorners and of their seuerall scornings And first to beginne with those who as they were chiefe in outward power and autoritie were likewise chiefe in the sinne euen ring-leaders as wee may say or rather Lordes of the mis-rule vnto all the rest they were as the Euangelist Matthew rehearseth them of foure sorts First the chiefe Priestes euen those that by their office beeing exercised in the offering vp of all sortes of figuratiue oblations and Sacrifices to God which according to the instructions of his Ceremoniall law pointed them to Christ the true Sacrifice ought euen now beholding him to be in sacrificing of himselfe to God to haue better be thought themselues howsoeuer they had bene blinded before Secondlie the Scribes that is to say such as tooke vpon them to be interpreters of the lawe in a most Clarklie manner as a man may say Thirdlie the Elders who were men of speciall estimate among the rest of the people for wisedome and grauitie fit to be assistant with the rest in matters of gouernment and counsell Fourthlie the Pharisies who were a sect pretending a more exact course of a iust and holy life in obseruing of manie traditions which tract of time had by custome authorised among all the Iewes beside that they also boasted of a Doctorlie or Rabbinâ—call knowledge of the lawe All these ioyne all their authorities and credits together still to deface our Sauiour as if they would blot out all honourable remembrance of him among the people of God euen for euer and euer Wherin let vs behold a strange thing yea a thing altogether monstrous that all these sorts of wise and learned men should consent in most extreame folly and outrage giantlike to make warre as it were against God in turning light into darknes truth into error good into euill c. Yet so it is as wee see through the iust iudgment of God because they did not in truth seek to know the truth and to apprehend and cherish the loue of it in their hearts but onely to serue their owne turne so farre forth as might stand with their owne vaine glory and gaine according to that we reade Isaiah chap. 28.14 15 c. and ch 29 9 10 c. compared with Matt. 15.7 8 9 12 13 14. And ch 13. verse 13 14 15. And againe Iohn chap. 12.37 38 39 4â— 41. And chap. 5.44 The like heauie iudgement of God we see euidently vpon the Antichristian Rulers in the Romish Church who hauing put out their owne eyes as it were touching all sound entiâ—e truth of doctrine know nothing beside their owne deuises and blinde deuotions seruing to their prowd pompe and filthy lucre and gaine Let vs therefore take diligent heede that we take a better course that wee may be in the number of those whom God teacheth that is of such as doe vnfainedly humble our selues to learne and obey the truth from him insomuch as himselfe professeth that hee will giue wisedome to the simple and babes and hide it from such as are wise in their owne eyes according as our Lord Iesus Christ hath testified and thankfully confessed to God Matth. 11.25 and as we reade in diuers other places of holy Scripture But let vs come to the reproches and mockes of the Iewish Rulers They are three in number The first against his name or title of Iesus The second against the title King ascribed vnto him The third against the title Sonne of God All which notwithstanding they doe most truly and properly and in the highest degree belong vnto him yet doe they goe about most wickedly ignorantly and blasphemously to disgrace him in them all yea and after a sort as much as lay in them to degrade him from them all But all in vaine for as hee receiued not these honours and dignities from them or any other creature so could neither they nor any other take them away from him Contrary to all indeuours of all the wicked he remaineth the Sonne of God a King yea our King and Sauiour to be blessed and praised for euer Let vs a little consider of their blasphemous ignorance First say they He saued others Not minding to acknowledge the truth of his mighty and sauing miracles in that he deliuered all sorts of diseased and distressed poore soules but rather to traduce and weaken the credit of them as the words next following doe declare he cannot saue himselfe As though they should say Hence it appeareth how vaine all his former workes were in that if he had diuine power indeede hee would now especially declare it in his owne deliuerance from this his misery that is from this his Crosse as afterward they doe further expresse their mindes So then it is plaine that they speake here with like minde as they are recorded to haue spoken Matth. chap. 12. verses 4 c. But as touching their reason take it in the best sense that may be and it carrieth no force in it as euery meane scholler in the schoole of Christ can easily conceiue
they could see so much the better both to defend themselues and to annoie their enemies But let vs send these and such like their lying legends packing to the spirit of â—yes and errors whence they came Onely that which remaineth for vs to consider of in this third place is that the holy Euangelist himselfe mentioneth to wit that so soone as the souldier had drawne his speare out of the side of our Sauiour forthwith there came out both blood and water And in this respect as it followeth in the fourth place the Euangelist Saint Iohn is very earnest in testifying and confirming the truth of this his faithfull report And that by a threefold asseueration in that he saith First Hee that sawe it hath borne record Secondly his record is true and thirdly he knoweth that hee saith true wherein he vseth a certaine gradation or increase of speech For first hee was an eye witnes and speaketh not by heare say Secondly he doth not faigne a matter or amplifie it aboue that it was but he maketh a true report Thirdly it was a truth not in appearance onely in a false perswasion by delusion of senses as when a man thinketh he seeth that which in truth hee doth not see but he is wel aduised and speaketh of his own sure and perfect knowledge yea so perfectly doth he report it that we that read it and heare it testified by him may and ought vndoubtedly to beleeue it And euen to this end it is that hee doth so earnestly affirme it as he giueth plainly to vnderstand But it may be demanded why the Euangelist should be so earnest in affirming this point we answere First because it is a most reall and actuall proofe euen to the satisfaction of the executioners themselues that our Sauiour was not in appearance and shewe but truly and perfectly dead and therefore much lesse to be doubted of vs as some heretiques haue done or to be thought that Simon the Cyrenian was miraculously crucified in his stead as that Anâ—ichristian false Prophet Mahumet saith in his blasphemous Alcoran For this is one most necessarie point of our Christian faith that our Lord Iesus Christ and no other hath verily and indeed died the death of the crosse for vs. This therefore may be one weightie reason why the Euangelist should be thus earnest in testifying the very true and certaine death of our Sauiour euen his aduersaries being experimentall iudges as afterward he vseth like earnestnes in the confirmation and testifying of his resurrection and other like necessarie articles of our faith chap 20.30.31 and chap 21. verse 24. Secondly the reason why Saint Iohn is thus earnest in the affirming and testifying that water and blood came out of the side of our Sauiour yea euen after he was dead and that for a certaine proofe of the same his death because as the holy Ghost taught and assured that this was done to declare the most sweete and comfortable fruit of his death suffered vpon the crosse which was by his perfect obedience sealed vp thereby both to make satisfaction to Gods iustice for our sins to our perfect iustification and also to procure our sanctification in some measure or part In which respect in the 5. chap of his first Ep. the same Euangelist maketh them two assured witnesses the holy Ghost also beareth witnes therunto that whosoeuer beleeueth in our Sauiour Christ shall be perfectly saued by him For our Sauiour Christ is not onely the propitiation for our sinnes but also the washing of our new birth Tit. 3 5 6 7. And so this is a matter of singular comfort vnto vs as we are further to obserue when we come to the comforts of this point Now in the fift place wee are to consider of the chiefe reason of these two extraordinarie things first why that which was intended and as we may say contended for by the Iewes did not take effect touching the breaking of the bones and secondly why such a thing to wit the piercing of the side of our Sauiour should bee done vnto him which neither the souldiers did purposâ—ly intend when they went about the breaking of the bones neither had Pilate commanded it neither came it into the mindes of the Iewes once to desire or expect it The maine or supreme reason of all was this that God in his diuine counsell and prouidence had so determined and appointed Of the which it is said that howsoeuer there be many deuises in man yet the counsel of the Lord shal stand And againe There is no wisedome nor vnderstanding nor counsell against the Lord. Prou 19.21 and 21.30 The second is like to this that the holy Scriptures of God must herein be fulfilled And that in either respect it might be coÌ„firmed by these testimonies moreouer and beside all other that this our Sauiour thus crucified was the true Messiah and Christ both promised by God and prophesied and foretold of by the holy prophets as they spake by the holy Ghost And first concerning the not breaking of the legges of our Sauiour this was done saith Saint Iohn verse 36. That the Scripture should be fulfilled Not a bone of him shall be broken But here it may be demanded where in all the holy Scriptures these words are spoken of Christ we are to consider for answer that the Euangelist writeth there not as one simply and barely alledging the words of the holy Scripture but as a holy and faithfull interpreter specially allowed and sanctified of God thereunto he sheweth vnto vs the meaning purpose of God in that he ordained by Moses that not a bone of the Paschal Lambe which was a figure of Christ should be broken For therein he prefigured euen this that he purposed to performe did indeed in due season performe at the death of Christ as the Euangelist obserueth And so that Scripture which he alledgeth is written by the Prophet Moses in the 46 verse of the 12 chap of Exodus and repeated againe in the 12. of the 9 chap of Numbers And in the same respect Paul writing of our Sauiour Christ saith that Christ our passeouer is crucified for vs. 1 Cor. 5 7. Now in preseruing of the bones of our Sauiour vnbroken it may in speciall manner be said of him according to that we read in the 34. Psal verse 19.20 Great are the troubles of the righteous but the Lord deliuereth them out of them all He keepeth all his bones not one of them is broken And herein doth the most wise and holy prouidence of God most liuely appeare in that like as he commanded his ancient people not to breake the bones of the lambe as a part of obedience to him because of the hast of their departure out of Egipt for men as we knowe when they are in hast doe not neither can they stay to pickle about bones or to breake the bones to stand pickling out of the marrowe No more then to stay the leauening of bread c.
contrary examples falling within the compasse of the historie of the examination and condemnation of our Sauiour Christ before the high Priest and the Council of the Iewes they may profitably admonish vs of such good duties as haue beene specified BVt let vs now returne to those vses which we are to make more directly from the rest of the sufferings of our Sauiour Question Which therfore in the next place may the duties be the which we are to learn from that which is recorded concerning the first examination and answere of our Sauiour before Pilate Answer Wee are from the example of our Sauiour to learne to vse all wise and holy modestie in our answeres when wee are called into question for the truthes sake and that wee giue no iust occasion to the wicked why they should scorne and deride vs. Seeing our Sauiour teacheth vs that he is our King we must professe and performe all homage and subiection vnto him Seeing his kingdome is not of this world wee learne that wee are not to seeke after earthly pleasures nor to aspire after worldly honoures c. but howe we may be partakers of his heauenly and spirituall kingdome and of the ioyes and glory thereof For the obtaining whereof also wee ought to be willing to loose all the things of this life yea life it selfe if neede should so require And accordingly our Sauiour giueth vs to vnderstand that it is our dutie to heare and obey his holy and heauenly doctrine in all points and so by our obeying of his voice to shewe our selues to be of the truth Explicatiō proofe It is true For as our Sauiour saith Iohn 18.37 Euery one that is of the truth heareth my voice And for our behauiour that it ought to be wise and discrete before the aduersaries of the truth wee may perceiue it in that our Sauiour so carefully declineth that which he knewe would be had in derision of the hearers as namely if he should at the first without any caution or qualification of speech haue professed himselfe to be a King But concerning the duties here mentioned and the like we haue seene the ground and obseruation before in speaking of the titles of the Sonne of God Iesus and Christ Let vs therefore so much the more speedily passing ouer these goe forward in our present purpose Question What duties may wee furthermore learne by the silence of our Sauiour in his next examination by Pilate in the presence of the Iewes and also after that before Herod by the direction of Pilate Answer When wee heare nothing but wrathful and slaunderous accusations wee learne from the practise of our Sauiour that silence is the best answere and the rather also if the truth hath beene declared alreadie as it had beene by our Sauiour and if the seruants of GOD bee among such aduersaries as bee very subtile and captious Expli This vse doth the Apostle Peter gather from the example of our Sauiour in that he obserueth 1. Ep 2.23 that he did not contend with those that reuiled him Wherefore like as we see that our Sauiour Christ answered when it was so meet but at other times was silent so it is our dutie to intreat wisdom and discretion from the spirit of God that we may be taught by him when to speake and againe when to be silent and to hold our peace For it is not the wisest course to be most quicke and rife in answering but to be circumspect in preuenting and auoiding the least aduantage that might be giuen to the aduersaries to speake euill of the truth or of our holy profession of the name of Christ Thus then we see what vse we are to make for dutie from the most holy wise and patient silence of our Sauiour Question Now what dutie may we learne from this that our Lord Iesus Christ was reiected of the Iewes as if he had beene a more notorious malefactor then was the murtherer Barabbas Answere We are to beare it patiently though we be for Christs sake accounted the off-scouring and vilest among the people of the earth reioycing in this that we know we are so much the more acceptable to our God and that our praise is the greater before him while we walke in his holy waies Explication and proofe The example of our Sauiour is notable to this purpose For seeing he the most worthy and excellent aboue all other did beare the greatest indignitie for vs reason requireth that wee poore wretches and vile sinners ought to esteeme it our chiefe honour to be abased for him Here also from the most vnworthy dealing of the Iewes against our Sauiour we may clearely behold how extreme the hatred of the wicked is against the godly euen because of their godlines which they doe extremely hate Yea we may euidently perceiue that our superstitious wicked are more full of hatred then those that are more heathenish and profane Pilate was not so hatefull against our Sauiour as Caiphas the high Priest and the rest of the wicked Iewes were And so at this day the Turke is more peaceable toward the true Christian in his dominion then is the Pope where he hath through his vsurpation any commande The Pope also can better fauour an obstinate Iewe that denieth Christ then a faithfull and zealous Christian who with all his heart reioyceth truly in Christ and his Gospell He giueth the Iewe libertie to dwell vnder him but he wil not suffer a protestāt Christian to liue in peace if his inquisition may possibly reach vnto him Herein is the holy Prouerb true The righteous is an abomination to the wicked Magistrates also neede not thinke it amisse to learne from Pilate not to admit euery accusation which is framed against the poore seruants of God though indeed their proceedings haue need to be more vpright and constant then his was For hee though he cleared our Sauiour Christ and therein did wonderous well yet he did neuertheles punish him and so committed the greater sinne So must not the good Magistrate doe Finally as touching the false accusations of the Iewes against our Sauiour all Christians may iustly learne that it is their parts not to be ouer credulous to beleeue the wicked in their allegations against the seruants of God For it is their propertie to be most bitterly and slanderously bent against them as experience hath alwaies shewed it to be true It followeth in the holy Storie that our Sauiour yeelded himself patiently to be scourged at Pilates appointment and after that was done to be disguised in apparell and so to be as a common mockerie to the people Question What duties may we learne from this Answer We are in like manner meekely to yeelde our selues to be scourged for his sake if wee fall into the handes of like cruell aduersaries yea and to weare the yellowe cappe with papers pictured with Diuels and hel put vpon it as the manner of the Spanish and Romish persecutors is to
helpe of the dulnesse and weakenes of our faith let vs therefore by a fresh renuing and inlarging of our course already mentioned inquire into the particular grounds of euery one of the former appearances Question And first concerning the appearance of our Sauiour to Mary Magdalen what is the ground and report of that as the holy Euangelists haue set it down for our instruction in that behalfe Answer This is set forth vnto vs at large by the Euangelist Iohn chap. 20. from the beginning of the Chapter in these words Now the first day of the weeke came Mary Magdalen early when it was yet dark vnto the sepulcher and saw the stone taken away from the tombe c. to the 19 verse ExplicatioÌ„ proofe Heere is in deede a large and very profitable narration of this point The which we are to consider of in this order First the Euangelist reporteth vnto vs the singular diligence and zeale of Mary Magdalen to performe that last duty which shee thought her selfe to stand bound to performe to the body of our Sauiour Christ which she thought to haue lien still dead in the graue and that as a fruit of her speciall thankfulnes toward our Sauiour for his wonderfull mercy in deliuering her from her wonderfull miserie vnder the possession of seuen diuels as it is expresly recorded by the Euangelist Luke not long after the time of her deliuerance cha 8.2 And as it is remembred againe at the time of the Resurrection of our Sauiour by the Euangelist Marke cha 16. verse 9. Secondly the Euangelist reporteth the most gracious and fauourable good will of our Sauiour toward this Marie in that he vouchsafed not onely to shewe her a vision of Angels sitting in the sepulcher but also to shew himselfe first afore all other vnto her The singular diligence and zeale of Mary Magdalen is argued and declared vnto vs by the holy Euangelist first in that shee was very early in setting forth and comming to the Sepulcher as hath beene alreadie alledged out of the text secondly by her speedy returne backe into the Citie to make her moane to the Disciples that the body of our Sauiour was taken out of the graue And thirdly it is argued by her like speedie returne againe vnto the sepulcher with two of the Disciples who hasted to see if that which shee saide were so or no and by her continuance still at the graue with great lamentation and inquirie after the body of our Sauiour when as the Disciples made hast backe and made no stay any while there Let vs for our better vnderstanding and for the edification of our faith heare howe the Euangelist setteth downe these things in the excellent wisedome of the Spirit of God How doth the report hereof Question follow in the text Answer The speedie returne of Mary Magdalen from the Sepulcher is thus set downe vnto vs in the second verse of the same twentieth Chapter Then shee ranne and came to Simon Peter and to the other Disciple whom Iesus loued and saide vnto them They haue taken away the Lord out of the Sepulcher and we know not where they haue laid him Heere in deede is plainely set forth the diligence of Marie in her speedy retu ne backe into the Citie to the Disciples Her like speedy diligence in hasting backe againe with the Disciples so fast as possibly shee might is euident likewise as it followeth in the same text from the beginning of the third verse Question Which be the words Answere The words are these Peter therefore went forth and the other Disciple and they came vnto the Sepulcher So they ranne both together but the other Disciple did out-runne Peter and came first to the sepulcher And he stouped downe and saw the linnen clothes lying yet went be not in Then came Simon Peter following him and went into the Sepulcher and saw the linnen clothes lie And the Kerchiefe that was vpon his head not lying with the linnen clothes but wrapped together in a place by it selfe Then went in also the other disciple who came first to the Sepulcher and he saw it and beleeued for as yet they knewe not the Scripture that he must rise againe from the dead And the disciples went away againe to their owne home But Mary stood without at the sepulcher weeping c. Explication and proofe In these words the singular diligence and earnest zeale of Mary Magdalen is declared not onely by a comparison of the like in that shee returned to the Sepulcher with all hast as the Disciples here mentioned Peter Iohn the writer of this history did but also by an vnequall comparison in that they hasting away againe shee abode still lamenting the remouing of the body of our Sauiour as if it had beene of ill will and in despite taken away as appeareth by her words to the disciples and as wee shall see againe in the renuing of her complaint as it followeth But before we come to that let vs wel obserue as one step to the confirmation of our faith in the Resurrection of our Sauiour that not onely by the speech of Mary vpon her certaine sight and knowledge but also by the eye-witnes of the disciples finding the same to be so it is euident that the body of our Sauiour was not remaining in the graue but onely the linnen clothes to wit the winding sheete as wee may call it according to our vse and the kerchiefe that was about his head as the Iewes vsed to lay the body into the graue as may further appeare ch 11.44 Let vs I sâ—â— well obserue froÌ„ these witnesses that these linnen clothes were lâ—ft behind the one in one place as it might be at the head and the other at the feet Yea let vs obserue that Peter and Iohn sawe this so euidently that neither of them could doubt but that the body of our Sauiour was verily gone and that Iohn also making a more full vse then Peter began euen from that which he saw to beleeue the Resurrection though not perfectly because as he saith of himselfe among the rest that as yet his faith was not grounded vpon the holy Scriptures touching this point the which as he giueth to vnderstand are the only sure ground for faith to stay vpon yea more sure then any apprehension that the naturall sense of the eye may lay hold vpoÌ„ can be These things thus obserued for the help of our own faith therin acknowledging some coÌ„mendable diligence of Peter Iohn in taking proofe of the truth of Maries report yea so that in swiftnes of running Iohn coÌ„meth first to the Sepulcher and afterward goeth away better confirmed then Peter touching the resurrection but yet so againe as Peter was more bold then Iohn in going into the sepulcher to see whether the body were remoued or no he also wondring in himselfe at that which was come to passe as wee reade in Luk ch 24.12 Yet for all that as
Euangelist Iohn hath a most memorable appendix or appurtenance to this part of the Storie which we must in no wise omit Question What is that Answere It followeth thus verses 24 25. 24 But Thomas one of the twelue called Didymus was not with them when Iesus came 25. The other disciples therefore said vnto him We haue seene the Lord but he saide vnto them Except I see in his hands the print of the nailes and put my finger into the print of the nailes and put my hand into his side I will not beleeue it ExplicatioÌ„ Thus then we haue before vs the whole historie of this fift appearance together with this most memorable appurtenance as was said Let vs therefore accordingly consider as orderly as we can of all things First of the historie of the appearance from the report of the other three Euangelists and then of the appurtenance vnto it from the testâ—monie of S. Iohn alone In the historie of the appearance we haue to obserue many things First the time wheÌ„ Secondly the place where Thirdly the persons to whoÌ„ Fourthly the manner how it was that our Sauiour came and appeared Fiftly how he behaued himselfe both in word deed the whole time of his continuance with those to whom he appeared And last of all what effects both the miraculous manner of the appearance it selfe and also the speeches and actions of our Sauiour Christ had in the senses and hearts of the same persons to whom he thus shewed and manifested himselfe In this order therefore let vs consider of this fift appearance The first foure of these things being the circumstances of this appearance they are couched together in the first verse of the text of Saint Luke and in the first verse of the text of the Euangelist Iohn yea and beside these the first speech also of our Sauiour is contained in the same first verse of either of these two Euangelists But that wee may particularly consider of them and that as briefly as wee may touching these circumstances Question What are we first of all to obserue concerning the time Answer Heerein the exceeding tender mercie and compassion of our Lord and Sauiour is to be blessed and praised for euer in that notwithstanding the manifold infirmities and sinnes of those to whom hee at this time shewed himselfe had deserued that hee should haue vtterly call them off Yet he doth without delay make himselfe knowne vnto them to the end be might succour them against their vnbeliefe and thereby also comfort them against that causelesse sorrow and confusion which they had giuen place vnto ExplicatioÌ„ It is true Wonderfull in deede was the tender mercie of our Sauiour heerein and hee himselfe most worthie to be blessed and praised for euer for the same For hee was not onely mercifull to those to whom hee then appeared but also by them and in them to his whole Church to the end of the world as wee shall haue further occasion to consider when wee come to that their office wherâ—vnto hee did by this his holy compassion and tender care sit and prepare them The manifold infirmitie yea the great sinne of these persons is euident by that which hath beene declared alreadie in that they did so soone forget the doctrine of our Sauiour concerning his death and resurrection so often times taught them before his sufferings in that they refused also to harken to the meanes whereby it pleased him to bring it to their remembrance againe yea to certifie them that the same was nowe verily fulfilled which hee had so often tolde them of before and that also by many testimonies of very credible persons by whom hee had made the same known vnto them Thus I say their infirmitie yea their sinne is many wayes euident alreadie as was saide and it will further appeare by and by Wherefore the greater the sinne was the greater was the mercie and clemencie of our Sauiour toward them And the rather because as was saide hee did make no longer delay but shewed himselfe vnto them euen the night after the same day on the which hee rose againe so that though they were forgetfull yea and wayward in their forgetfulnes yet the Lord would not forget his promise which hee had made vnto them Iohn chap. 16. verse 16. saying Yet a little while and ye shall not see me and againe a little while and ye shall see mee for I goe to my Father c. And verse 20. c. Verily verily I say vnto you that ye shall weepe c. but your sorrow shall be turned to ioy c. I will see you againe and your hearts shall reioyce and your ioy shall no man take from you The which promise wee shall see to be in part performed by this appearance and afterward more fully Luke 24. verses 52.53 And thus also we haue a notable president that as the Apostle Paule hath set downe the axiome our Lord will not suffer any of his â—o be tempted otherwise then that hee will giue the issue with the tentation 1. Cor. 10.13 Thus much therefore concerning the time The place is next to be considered Question What is to be obserued in that respect Answer The place was answerable to the time that is to say as secret as might be in respect of those to whom our Sauiour appeared The reason whereof the Euangelist Iohn rendereth in that he saith that it was at such time of the euening as dores were wont to be shut in and in such a place as they thought most safe for feare of the Iewes Thus much in deâ—de doth the Euangelist Iohn giue vs more particularly to vnderstand Explication then did the Euangelist Luke And heerein the wisedome and circumspection of those that were assembled is not to be misliked considering the malice of the aduersaries of the truth who cannot abide that anie of those that dissent from them should come together for their mutuall instruction and comfort The wicked deale wisely in their generation as our Sauiour else-where speaketh And therefore it behoueth the children of God hauing to doe with them to deale as circumspectly as they may to preuent and defeate their malice so farre as may stand with godly simplicitie and that they may be free from the betraying of the truth and true profession of the name of God Bâ—t heerewithall let vs learne by this occasion how great a mercie of our good God it is when the Church may meete publikely to worship God without feare of any euill which their malitious aduersaries can procure or worke against them And heerein let vs for our parts remember in speciall manneâ— tâ— blesse and praise the name of God not onely for this libertie but so much the rather because he hath of his infinite mercie continued it so manie yeares vnto vs. Neither let vs forget to craue mercie and forgiuenes in most humble and heartie manner for that we haue neither glorified God nor
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hi◠diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to thēselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete Explicatiō Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
to carrie him vp Answer Though our Sauiour could by his diuine power haue caused his body to haue ascended without any meanes For he being in stead of a ladder to the Angels of heauen to ascend and descend he could haue beene a ladder to himselfe Gen. 28.12.13 Iohn 1.51 Yet it seemeth that for the declaration of the truth of his humane nature still so to remaine in heauen after his ascension and for euer as he was at his resurrection here vpon the earth he would haue it lifted vp and carried vp by a clowde Explication So it seemeth indeede For notwithstanding the body of our Sauiour being glorified and freed from all naturall grossenes was more apt to moue with greater agilitie and quicknes by many degrees then before yet wee may not thinke that it had lost all waightines of substance and therefore had yet naturally neede of some helpe to lift it vp like as it is said of our bodies that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clowdes of God to carrie them into heauen 1. Thes 4.17 And euen for this cause also would our Sauiour in the translating of his body from earth to heauen giue vs a president how our bodies shall be conucied thether at the end of the world Thus then we see good reason why our Sauiour would haue his body taken vp carried into heauen by a clowd Neither is it to be neglected which learned interpreters obserue that the Lord by putting a clowd betwixt our Sauiour and them would teach them sobrietie least they should seeke to know more of the secrets of God then were meet but should content themselues and rest satisfied with those things which he thought good to reueale vnto them Like as the Lord at the giuing of the lawe did as it seemeth to the same end appeare in a darke clowde Exod 19.9 And afterward in the Tabernacle chap 46.34 c. Num 9.15 and chap 16.42 and likewise in the Temple 1. King 8.10.11.12 Reade also Psalm 18.9.10.11 and Hab The meaning of the Article 3 verse 4. Hereunto tend the speech of the two men that stoode in white apparell Act. 1.10.11 that is to say the two Angels such as the Euangelist Iohn saith to be Angels in white garments chap 20 12. whom Marke and Luke doe neuerthelesse call by the names of men clothed in white shining vestures Marke 16 5. and Luke 24.4 For these Angels of whom we speake in this our text of the Acts call the Disciples from looking any longer vp to heauen after that our Sauiour was receiued out of their sight and informeth them of his second comming to iudgement and that he should remaine in the heauens vntill that time retaining still the same nature of man wherewith hee visibly ascended vp from them And thus the Angells besides the Apostles who were eye-witnesses doe testifie vnto vs this article of the ascension of our Sauiour into heauen yea the Angels doe further testifie of his cont nuance there in the same nature as was said euen now vntill his comming againe A point right worthy and comfortable to be noâ—ed of vs. And further touching the speech of the Angels in that they speaking to the Apostles doe call them men of Galile they doe it not in any way of reproofe but that by hearing their countrie mentioned by such as were strangers and vnknowne of them they might bee so much the rather stirred vp to attend their speech Nleither are we so to vnderstand these Angells as though they did simply reproue the Disciples for looking vp to heauen but euen as our Sauiour in former times shewing his Disciples the glory of his miracles did therewithall make mention of his death and speaking of his death did vpon that occasion likewise often foretell them of his resurrection and being risen againe interrupteth Mary Magdalen and telleth her of his ascension and by her his Disciples so here the holy Angells call their mindes from that which was of little vse further then they had alreadie seene to that which was now more necessarily to bee knowne and thought vpon of them to the ende they might prepare themselues and teach others also so to doe that they might be found such as they ought to be in all faithfulnesse of good seruice at his glorious appearance according to that of the Apostle Paul 2. Cor 5.10 11. we must all appeare before the iudgement seate of Christ c. knowing therefore the terror of the Lord we perswade men c. Thus much therefore concerning the manner of the ascension of our Sauiour and of the faithfull witnesses of it yea euen of the whole historie and ground of it ANd now in the next place wee are according to our course to consider of the meaning of the wordes of the Article Question What is that How doe they teach you to beleeue Answer This Article teacheth mee stedfastly to beleeue that albeit our Lord Iesus Christ in respect of his diuine nature was all wayes both in heauen and earth filling all places at once with his diuine presence so that to speake properly and without figuratiue speech hee cannot bee saide his Godhead simply considered in it selfe to haue at any time either ascended or descended yet that in his humane nature both body and soule being here vpon the earth and not in heauen yea that euen with the same body which was conceiued by the holy Ghost borne of the Virgine Marie was crucified dead and buried and the third day rose againe from the dead hee did at the ende of fourtie dayes after his resurrection ascend vp from the earth heere belowe into the highest heauens there to remaine till the ende of the world and is not now neither will be till that time bodily present any other where ExplicatioÌ„ All is very true that you say For first that the God-head to speake properly and without trope or figure of speech cannot bee saide to ascend or descend it is euident insomuch as it is not possibly subiect to change of place but it is present euery where filling at once all places Ier chap 23. verse 23 2â— And Psal 139 7 8 9 10 11 12. So that where God is said to descend or ascend and to goe from one place to another as Gen 11.5 7 and chap 18.21 Exod 3 2 c. 8. and cha 19 18. Psal 89. Habak chap 3 verse 3 c. this is to be vnderstood of some speciall declaration of his diuine and glorious presence by the ministerie of his holy Angels with some strange adioynts and effects of the same his presence And this may ioyntly or distinctly be ascribed to all three persons of the Deitie as Mat chap. 3 16. Iohn 14 23 26 cha 15 26 and 16 7 8 Acts 2.1 2 3 4. And yet more specially concerning the Sonne of God our Lord Iesus Christ in the person of a mediatour both God
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 cōfort 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 Explicatiō 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. ◠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
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I should
beare witnesse to the truth And the Apostle Paul 2. Tim. chap. 1. verse 10. Our holy calling to saluation The Duties is made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel And here note also that it is no small comfort to vs the Gentiles that as it is euident in the Genealogie of our Sauiour hee descended on the mothers side from some of the Gentiles as from Rahab and Ruth and not altogether from the Iewes Neither is it to be neglected that our Sauiour did not onely descend of the godly but also of some wicked progenitours that it might the more clearely appeare that no sinne of ours could either staine him or hinder the sanctification either of Iew or Gentile beleeuing in him Touching the third branch of the answer adde vnto that parcell of the speech of the holy Angells alledged before In earth peace the saying of the Apostle Paul Rom. 8.17 If we be children we are also heires of God and heires annexed with Christ c. To conclude in all these respects worthily doth the same Apostle determine it to be a most great and gratious mystery of godlines that God is manifested in the flesh and thereby hath declared the light of his countenance most clearely toward his people It is a ioyous and comfortable thing as we know for any people to see the face of their earthly Prince to looke chearefully vpon them But all the comfort arising from the chearefull face of earthly Princes is a small comfort in comparison of that which the christian heart may take from the light of Gods countenance shining vpon vs in the most sweete and amiable face of our Sauiour Christ in whom he hath adopted vs to be children to himselfe and heires with our Sauiour as was said euen now Wee may likewise conclude this point from the practise of the Prophet Isaiah who chap. 7 14. and chap. 9.6 7. and chap. 11.1 repeateth this as a speciall comfort to the Church of God against all discouragements that may befall it Behold saith he a Virgin shall conceiue and beare a Sonne c. And againe For vnto vs a childe is borne c. And yet againe But there shall come a rod forth of the stocke of Ishai c. These comforts haue indeede a further respect or rather prospect as we may say to our Sauiour Christ not onely borne but also dead buried and risen againe c. Neuertheles we cannot but deriue them from his birth seeing they haue as it were their birth together with him ANd thus froÌ„ the Comforts let vs come to the Duties of faith which ought to grow from the seedes of the same sowen in our hearts by the preaching of the Gospell Question Which may or rather which ought these duties to be Answere They may be considered of vs as I haue beene taught either more generally Or else somewhat more particularly Be it so How therfore in the first place may they be more generally coÌ„siderd First we may yea we ought to learne from the example of the Virgin Mary to keepe in faithfull memorie and diligently to ponder and weigh in our hearts the natiuitie it selfe with all those things that are spoken and done for the manifestation confirmation and iâ—lustration of the same Secondly according to the nature of the mystery of the birth and Person of him that is borne and according to the blessed ends of his comming into the world which are altogether most holy spirituall graue and reuerend such also must be the nature and quality of all our ioy and reioycing concerning the same that is to say nothing carnall wanton or licentious but altogether spirituall holy sober and heauenly And answerable to this kind and nature of our ioy must be all the fruits and effects of the same continually ExplicatioÌ„ and proofe It is very reasonable and meet indeed that they should be so And out of all doubt vpon the due meditation and weighing of the birth together with the most worthy things belonging therevnto very excellent and holy effects will follow through the blessing of God euen according to the working of his holy Spirit in the hearts of those whom he hath made and propounded to be patterns and examples vnto vs herein both Angells from heauen and also men and women on earth such as we haue heard of before It is our bounden duty therefore euen to the same ends so to meditate as we must neuer cease pondering weighing of this part of the mysterie of faith vntil we haue preuailed with our harts to draw theÌ„ to reuereÌ„ce admire at the most high holy wisedom mercy goodnes of the lord our God herein And in this respect as was said in the first part of the answer the example of the Virgin Marie is notable as well for meditation as for the holy heauenly fruits therof Luk 2.19 Mary kept al those sayings pondered theÌ„ in her heart c. But as touching the popish that is to say the superstitious manner or the profane and carnall manner which alwaies accompanieth superstition in the remembrance solemnization of the natiuitie of our Sauiour by keeping of a good Chrismas vnto him in inordinate and gluttonous belly cheare with greater dispensation and licence to all kinde or reuell and disorder then at any other time of the yeare in dicing and carding in masking and mumming in setting vp Lords of mis-rule as they are rightly tearmed it will vpon due examinatioÌ„ be found to be a most absurd abhominable kind of solemnizing euen as farre remoued froÌ„ the due celebratioÌ„ of the memoriall of the holy birth of our Sauior as it draweth more neare to the profane superstitious festiuities vsed at the birth daies of the heatheÌ„ such as was the more priuate solemnitie of Herods birth day when Iohn Baptist lost his head the publike feasts of Bacchus in the which the reines were laid loose to drunkennes and all other filthines of the flesh The right way of celebrating the remembrance of the birth of our Sauiour is cleane contrary to this The feast of the Lord are al of them called holy conuocations by his owne holy ordinance Leuit. 23.1 2 3 4. c. That is to say It is not onely for a few daies at one time or season of the yeare but on euery day throughout the whole yeare and all the yeares of our liues to be more and more carefull to deny all worldly lusts and euery practise of vngodlines and to set our hearts to lead our liues as righteously soberly and godly as we may by all good meanes and helps sanctified of God attaine vnto According to the notable instruction of the holy Apostle Tit. 2.11 12 c. yea according to the teaching of the appearaÌ„ce of the grace mercy of God it selfe being duly weighed thought vpoÌ„ Read also Eph. 5