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
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ„ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ„ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌ„s in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câ—lling gathering together and preseruation thereof Question FIâ—â—â— therefore what promise haue you in the holy Scriptures that God is mind 〈◊〉 to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ— 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ„ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tâ—nder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ„ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â—.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâ—e â—is creatures and specially mankinde From hence doth Iob make it a part of his pleâ—ding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâ—e
the Article pag. 512. The meaning of it pages 513 514 515. 516. The Promise that hee should thus fit at the right band of God to our benefite in the same 516. pag. The Comforts arising to vs from this most high aduancement of our Sauiour pages 517. 518. and thence forth to the 532 page The Duties to be performed of vs in respect of our comforts from the same pages 532. 533 534 535 536 537. 538. The danger of not beleeuing this Article of our Sauiours sitting at the right hand of God the Father aâ—mightie pag. 539 Beliefe in God the Sonne who euen in that he is man shall come from heauen to iudge both the quicke and the dead The Ground and warrant of this Article pages 540 541. and so forth to the 608. page The time of our Sauiours comming to iudgement the which is very vncertaine as he giueth plainâ—y to vnderstand First by doctrine and admonition without Parable pages 543 545 546 546 547. c. to page 569. And then by many apt and lightsome Parables And namely by the parable of the Maister of the familie keeping watch at home pa. 5â—0 By the Parable of the Maister of the family going from home pa. 171. 572. By the Parable of the tenne Virgines pa. 573 574. And by the Parable of the Taâ—ents pa. 575 576 578 579. The signes which shall goe before his comming within the compasse of the same pages And namely 555 556 557. The pâ—ace from whence and whither hee shall come to giue his last sentence and iudgement pages â—eâ—ore mentione â—specâ—â—ly 557 558. The manner of his comming pa. 558. 582. And of 〈◊〉 disposing of himselfe to giue sentence 583. The Persons whom he shall iudge at this his comming pa 584. 585. The order of his proceeding to iudgement pa. 579 580. c. The sentence and iudgement it selfe what it shall be and according to what rule or law it â—â—all be giuen pa. â—85 586 587. 588 c. 602. The present execution so soone as iudgement shal be pronounced pa. 605. The 〈◊〉 and meaning of the wordes of the Article pa 6â—8 in the former part of the page The Promise of this comming of our Sauiour to iudgement and that to the euerlasting benâ—fite of all the faithfull pa. â—08 in the middle part of it The comforts which it yeeldeth to vs pag. 608. in the latter part And pages 609. 61â— The duties which the same comforts doe challenge at our hands pages 611. 612. 613. 614. 615. 616. Readâ— al o before these page 56â— and so forth to page 579. The danger of not beleeuinge this Article pages 617. 618. 619. And thus an end of the Contents of this second booke The English of certaine Latine sentences omitted in the same Booke Page â—1â— line 48. Power is the keepâ—â—nd maintainer of honour Page 530. line 29 c. The Sonne shall in such wise deliuer the kingdome to the Father as he shall neuerthelesse subdue all things to himselfe And therefore not by abrogating the kingdome from himselfe but from others shall he deliuer the kingdome to the Father c. And the next sentence is thus to be englished When he that is the Sonne shall deliuer the kingdome to God That is to say When he shall cease to reigne as he reigneth now to wit by ruling in the middest of his enemies the which power he receiued of the Father c. For otherwise then thus the Father reigneth now by the Sonne and the Sonne shall reigne eternally with the Father onely after another manner that is all enemies being then subdued And page 531. the English of the Latine sentence out of Vrsinus in the margine is this Christ is inferiour to the Father as well in office as by nature in that he is man but not in nature but by office onely in that he is God And the other sentence out of Augustine may be englished thus Christ in that he is God together with the Father he hath vs in subiection to him but in that he is our Priest he together with vs is subiect to the Father Note also that page 420. a Latine sentence of Master Caluin is printed in the margine which should haue beene placed in the page before the english of it which is there set downe after these words That is c. THE DOCTRINE OF THE GOSPEL I.I. BOOKE Beliefe in God the Sonne NOw it is high time that wee proceede to the doctrine of the same our Christian beliefe in the seconde persone of the most holie Trinitie God the Sonne And yet this must wee doe so as wee beare in minde that all which followeth both concerning the Sonne manifested in our nature and the holy Ghost and also concerning the Church it is principally and in effect nothing else but a continued and more full and plaine declaration of the most holy prouidence of God for the recouery of mankinde out of his fall and to restore all that doe belong vnto God to the interest and comfort of his fatherly loue and of all the inestimable fruites and benefites thereof for euer againe So that to speake all in a word it is the vnfolding of the couenant of the Gospell and free grace of God The which being mentioned immediately after the fall of mankinde hath beene from time to time more clearely reuealed vntill the appearance and manifestation of the Sonne of God our Lord Iesus Christ himselfe by whom it hath now long since beene most fully and plainely made knowne To this more full and plaine declaration of the couenant of God his free grace and of the fruite thereof euen life and saluation by the Sonne of God Let vs now proceede Question ANd first of all how doe the Articles of our faith teach vs to professe that we doe beleeue in the Sonne of God the second Person of the most holy and blessed Trinitie Answere After the profession of our beliefe in God the Father almightie maker of heauen earth they teach euery one of vs to professe likewise that we beleeue in the second Person God the Sonne in manner as followeth in these wordes And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate c. From thence shal be come to iudge both the quick and the dead God and man in one diuine person of a mediator betwixt God and man They doe so indeede For these wordes I beleeue The order of the Articls which doe concerne him are here to be vnderstood againe as though we should repeate them and say thus And I beleeue in Iesus Christ c. These articles doe teach vs first more generally and coniointly to beleeue in the second Person of the most holy glorious Trinitie as wel coÌ„cerning his most high and diuine Person God manifested in the nature of man as his most high and holy office executed by the same as the titles here
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
the sin against the holy Ghost so properly called is made vnpardonable before God and the person guiltie thereof if God doe discouer it not to be prayed for of any because such a one doth not sinne of ignorance nor of weakenes of iudgement in some one point or other but of malice in a generall contempt of the truth yea euen of the Spirit of truth himselfe the most gratious Teacher thereof Heb. 6.4 c. And ch 10.28 c And 1. Iohn 5.16.17 Wherefore beloued in the Lord we see that in euery most weighty respect we haue the greatest cause that may be why we are with all holy religious and constant reuerence to beleeue and obey the holy Ghost as being one true and euerlasting God to bee blessed and adored for euer together with the Father and the Sonne And on the contrarie wee cannot but see that we ought to take heede most carefully that wee doe not at any time any manner of way blaspheme the holy Ghost or giue any occasion that he should be blasphemed or spoken euill of either directly or indirectly by scoffing at any because they are of the spirit or hote of the spirit c. All such iesting and all irreuerence is exceeding dangerous and therefore let vs all very heedefully not onely auoid the same but also thinke and speake alwaies most reuerendly of this so high and glorious a Maiestie And as for all such heretikes as feare not to affirme that the holy Ghost is not God but a creature or a name only of diuine vertue and operation c let vs vtterly abhorre all such their blasphemous heresies In which respect to the end we might haue before our eyes some graue admonition I haue thought it to good purpose and so I trust will euery godly Reader to set downe that which the good Minister of Gods word Bastingius hath written in his Commentaries vpoÌ„ the Palsgraues Catechisme to the same purpose The doctrine concerning the Deitie of the holy Ghost saith this godly learned Minister hath had foure principall Aduersaries First those that haue and doe contend that the holy Ghost is nothing else then an internal operation motion or action whereby God worketh effectually in the hearts of the elect Energeia but not to be any substance much lesse a Person as Samosatenus Seruetus and their schollers who are all refuted very manifestlie by this that those things are attributed to the holy Ghost in the scriptures which doe agree to none saue onely to God and consequently to a Person truly subsisting and therefore also to a true substantiall Beeing Secondly this doctrine hath had Macedonius an aduersary against it who taught indeede that the holy Ghost is a substance and a true Person but yet created which also was the error of Arius wherevnto the Oecumenical Council held vnder Theodosius the Great opposed it selfe and gaue it his deadly wound The words whereof are these If it be created how doth it create how then doth it sanctifie how doth it quicken how doth it distribute graces how is it God how doeth it search the deepe thinges of God how is he the Comforter how hath he his ioynt place with the Father and the Sonne Of which Macedonius Iohn Cassianus Chrysostomes scholler writeth after this manner in his first booke of the incarnation of the Lord Macedonius also saith he vttered his blasphemie against the holy Ghost with an incurâ—ble impietie in that although he said that the Father and the Sonne are of the same substance yet he calling the holy Ghost a creature was guilty of blasphemie against the whole Deitie insomuch as nothing can be iniured in the Trinitie without iniurie done against the whole Trinitie Now adde vnto these in the third place the Tritheites who confessed indeeded that the holy Ghost is a Person yea and that he is God but yet another God beside the Father and the Sonne albeit in truth the holy Ghost is so of the same substance or co-essential with the Father and the Sonne Homoousios that they be not sundry Gods but one onely Iehouah The fourth error was the error of Sabellius who stucke not to say that the holy Ghost was a diuine Person eternall and vncreated but not a distinct Person with the Father and the Sonne the which how repugnant it is to the scriptures we haue likewise declared before And thus truly haue they waged battell against the Person of the holy Ghost Now as touching his office and the efficacie thereof these following did not well vnderstand what it is First they which do thinke that the elect may altogether loose or fall away from their faith though it be sealed vp in them by that holy spirit of promise But the truth is that the Spirit of sanctification is neuer vtterly taken away Energeia from such as are truly regenerated and borne againe Onely the effectuall working of it may be interrupted for a time while the contrarie lusts doe beare the sway like as drunkennesse doth not altogether bereaue men of their wit Beliefe that God hath a holy catholike Church but onely taketh away the vse of it for a while The ground and meaning of the Article And furthermore the Romish Teachers doe likewise erre in that they require that men should alwaies stand in doubt of the fauour of God seeing the holy Ghost is therefore called the spirit of adoption because he beareth witnesse of that free good will wherewith the Father embraceth vs in the Sonne and teacheth vs also to cry Abba Father Thus much out of Ierimias Bastingius a faithfull Minister of the word of God And thus for the time of this our present inquirie an end of the doctrine of this Article and therewithall of the whole doctrine of the most blessed and glorious Trinitie and so also an end of the first part of the most generall diuision of the Articles of our beliefe Now the same most blessed and glorious Trinitie of distinct Persons our one onely true and euerlasting God most wise most holy and most gratious blesse it for euer vnto vs. The grace of our Lord Iesus Christ and the loue of God the communion of the holy Ghost be with vs all Amen Beliefe that God hath a holy Catholike Church Question Answer ExplicatioÌ„ proofe WHat followeth in the Articles of our beliefe The holy catholike Church Here beginneth the second part of the Articles of our christian beliefe shewing euery Christian what hee ought to beleeue concerning the people of God called his Church All which is nothing else but the effect of that which is contained in the former part which as we haue alreadie seene teacheth how we ought to beleeue in God who is the only Author Caller Redeemer Iustifier Sanctifier and Glorifier of his Church And verily it cannot be that God the Father should giue his Sonne to take mans nature and in the same to die for man in vaine according to that Gal.
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
vnpossible that any who professing ChristaÌ„tie doe not beleeue in one onely God three distinct Persons should auoide the opinion either of many Gods or of the inequality of Gods For the name of God is coÌ„municated to euery one of these Persons in the holy Scriptures Finally they that doe not thus beleeue doe deny vnto God his due worship and honour seeing the Father requireth to bee honoured in his Sonne that his Sonne should be honoured with him and that both Father and Sonne should be honoured in and with the holy Ghost From all miserable vnbeliefe therefore specially from all hereticall blasphemous and obstinate contradiction to this so chiefe and foundamentall a point of our onely orthodoxe and true Christian faith the Lord our most gracious and mercifull God euen the Father for his onely Sonne our Lord Iesus Christs sake by the grace of the holy Gost preserue and keepe vs for euer Amen Thus much concerning the doctrine of beliefe in the most holy and glorious Trinitie of Persons in one onely true God more generally or coniointly Beâ—â—efe in God the Father Beliefe in God the Father The grouÌ„d of it HEnceforth wee are to examine the doctrine of our faith concerning euery distinct Person Question And first concerning the Father how doe the articles of our faith teach vs to beleeue in him Answere They doe teach vs to beleeue in the Father as in the almightie God the maker of heauen and earth It is so They are the very wordes of the Creed I beleeue in God the Father almightie maker of heauen and earth Here are many things to be considered Question BVt first of al what proofe haue you that God is a father or as the words of the articles of our beliefe are the Father that is such a father as none else is or possibly can be euen he that is almightie c. and that therefore wee are accordingly to beleeue in him Answere Beside other diuine testimonies we haue the witnes of Saint Paul in the 8. Chapter of his first Epistle to the Corinthians the 5 and 6. verses And likewise in the 5. and 6. verses of the 4. chap to the Ephesians Rehearse you the words of the holy Apostle in the first of those places Question Which are they Answere Though saith the Apostle there be that are called Gods whether in heauen or in earth as there be many Gods and many Lords yet vnto vs there is but one God who is the Father of whom are all things and we in him Explication and proofe The meaning of the holy Apostle is that howsoeuer partly by most wicked and abusiue custome the name of God hath by idolaters beene vsually attrâ—buted to their idolls and false Gods for so as he saith there be many Gods and many Lords to wit coÌ„monly so called according to that 2. Kings chap. 1 2 and chap. 18 33 34 35. and Amos. 8.14 and Ier. 2 26. They say to a tree thou art my father and to a stone thou hast begotten me for they haue turned their backe vnto me Read also Isaâ— châ—â—â— 1â—â—â— and not their face but in the time of their trouble they will say Arise and helpe vs. But where are thy Gods which thou hast made thee Let them arise if they can helpe thee in the time of thy trouble for according to the number of thy cities are thy Gods ô Iudah Thus I say howsoeuer as the Apostle saith partly by abusiue and idolatrous custome the name of God is ascribed to idolls and false Godâ— and partly also albeit God himselfe doe in most wise considerations as hath beene declared in the Treasury vpon the 5. Commandement impart his most holy honourable names God and Father to ciuil Magistrats and to naturall Parents c. Psal 82 and Iohn 10.34.35 36. and in many other plâ—ces Yet to speake properly and from the originall roote and fountaine of all Father-hood and power or authoritie God the father onely is both Father and God according to that of our Sauiour Christ Matth. 23 9. Call no man your Father vpon earth for there is but one your father euen hee that 〈◊〉 in heauen The other place to the Ephesians mentioned in the former answere is like to that alreadie rehearsed out of the Epistle to the Corinthians For these are the wordes of the Apostle in that fourth Chapter to the Ephesians There is one Lord one faith one Baptisme one God and Father of all who is aboue all and through all in you all Not that the diuine nature of God the father is mixed â—ith ours or with the nature of any other creature for he is onely and altogether entire and perfectly consisting in and by himselfe but because it is his power which continually supporteth all creatures as wel as at the beginning he did originally create and make them all Thus therefore seeing God is a father yea rather the onely father of all fatherhood that is so a father as none else is or can be as was said we haue no cause to doubt but that wee are to beleeue in him accordingly that hee is such a Father as is very true God euen God the Father almightie c. And thus when the Apostle Peter 1. Epist Chap. 1. verse 21. writeth that God hath raised vp Christ from the deade and giuen him glorie that our faith and hope might bee in God it is plaine from that which goeth before in the 17. verse that the Apostle writeth of that God who is the Father Yea euen our Father and the Father of all true beleeuing Christians by the grace of that adoption and couenant which of his infinite mercie it hath pleased him to make with vs through his owne onely and naturall Sonne our Lord Iesus Christ as we are hereafter further to consider And now furthermore this also we are to vnderstand that insomuch as our heauenly Father in whom wee are to beleeue is very true God therefore all the essentiall attributes of the diuine nature doe essentially belong vnto him in that he is the Father So that we are not onely to beleeue in him as in an Almightie Father of the which his almightie power wee are to consider afterward but also as in our eternall Father according to that which we read Isay chap 63.16 Thou ô Lord art our Father redeemer thy name is for euer Neither are we to beleeue in the Father onely as in an almightie and as in an eternall Father the maker of heauen and earth but also as in a most prouident Father euen the most gracious ruler and gouernour of all thinges specially ouer his Church As Iohn 5.17 My Father worketh hitherto saith our Sauiour Christ And Matth. 6.26 Your heauenly Father feedeth the foules of heauen And Chap. 10 29.30 A Sparrowe falleth not to the ground without your Father Yea and all the haires of your head be numbred Read also chap. 18.10 and 24.36 and 26.53 and Act. 1.7
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
Christian saith in the first Person of the holie Trinitie God the Father so farre as this word Father expresselie leadeth vs. Beliefe in God the Father Almightie THe same our FATHER is called the ALMIGHTIE and for the declaration of the omnipotencie or allmightines of his power by a most noble and admirable effect hee is furthermore intituled in the Articles of our beliefe the maker of heauen and earth Let vs therefore henceforth proceede to these other points Question And first touching the Almightie power of God the Father What ground of holie Scripture haue you for the confirmation and proofe of it Answere In the 10 chapter of the Euangelist Iohn our Sauiour Christ saith My Father is greater then all and none is able to take them out of my Fathers hand And againe Marke 14.36 Abba Father all things are possible vnto thee The Apostle Iohn also 1. Epist ch 4. verse 4. speaking of God the Father saith Greater is hee that is in you to witte by his holy Spirit in the Name and power of his Sonne Iesus Christ then hee that is in the worlde That is to say God is of greater power to preserue vs by his grace then the Diuell and Antichrist with all their hellish craft and power are to pervert and destroye vs. ExplicatioÌ„ and proofe These indeede are plaine Testimonies to prooue the Almightie power of God euen in that hee is the Father the first Person of the holie Trinitie Yea and all the Scriptures The Ground and meaning which speake of the Almightie power of God inindefinitly albeit they may and ought to be referred to the whole Trinitie yet for orders sake which is to be most religiouslie obserued concerning the most holie Trinitie they may be said principally to confirme vnto vs the omnipotencie of the Father and so consequently of the Sonne of the holy Ghost the second and third Persons in the same most blessed Trinitie Such as are these places Genes 18.14 Shall anything be harde to the Lord And Ier 32.27 Is there any thing too harde for mee saith the Lorde Likewise Iob chap 42.1 I know saith Iob thou canst doe all things And Deut 32.39 None saith the Lord by Moses can deliuer out of my hand And 1. Sam 15.29 God saith Samuel is the strength of Israell Read also Isai 8.10 and chapt 43 11 12 13 c. and ch 46.10 And Ps 62.11 Power belongeth to God And Ps 115.3 Our God is in heauen he doth whatsoeuer he will These and all such places doe as was said for orders sake principallie confirme vnto vs the Almightie power of the first Person in the most holie Trinitie God the Father NOwe therefore that wee may goe forward Question What is the meaning of this to beleeue in the Almightie power of God the Father Answere The meaning of it is thus much that by Faith wee are perswaded that as God our heauenly Father is most willing and alâ—o for wisedome knoweth best how so hee is also most able to doe whatsoeuer best pleaseth him both in heauen and in earth for the full and perfect benefit comforte and Saluation of all and euerie one of his electe children ExplicatioÌ„ and proofe The meaning of it is thus much indeed And so we ought euerie one of vs to beleeue as it is euident from the holie Scriptures before alledged The summe whereof is this that as none can take any of the wicked out of the hands of God to deliuer them from his iust vengeance so likewise none can take any of his children out of his hands to bereaue them of his mercie saluation In your answer also it is to very good purpose that you ioyne the power and the will and the wisedome of God together For wee may in no wise seperate them lest wee should deceiue our selues by building vpon false grounds and principles contrarie to the true faith as some doe in their fancie touching the vbique tarie presence of the humanity of Christ in the sacrameÌ„ts c. For it is most certaine that God will not doe all that hee can doe Nay wee may assuredly perswade our selues that hee will neuer doe anie thing which standeth not with the most high honour of his wisdome so to doe Yea to goe further wee may without impeachment to his Almightie power truelie beleeue that hee can doe nothing which should be in the least point to the dishonour of his most excellent Maiestie It is impossible that God should denie himselfe that he should lie that hee should doe anie iniquity c yea that he should not faithfully and to the vttermost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe Not that there is any inabilitie or weaknes in God but because of the perfection of his power ioyned with the infinit holines of his wisedome mercie iustice faithfulnes c. All true strength is in vertue but all strength of sinne is of corruption and weaknes and hasteneth to vtter destruction This therefore must be our Faith in the Almighty power of our heauenlie Father that although hee can doe all things yet his power is ordered yea limited according to the wisedome and holinesse of his blessed will yea euen of that will which hee hath reuealed to vs in his holie word and propounded to himselfe in his owne vnchangeable Counsell So that it falleth out to be to no purpose for any to reason from the Almighty power of God to confirme any thing that he hath not the warrant of the word that it is agreable to his will to worke as great a worke in the same or like kinde at the least The promise so farre forth as hee may see it to be meete for his glorie and the benefit of his children vnlesse onely to shewe man his owne weaknes and to beate downe his vaine and hautie presumption as Iohn the Baptist reasoneth against the prowde Pharisies Matth chap 3.9 and telleth them that God is able euen of stones to raise vp children to Abraham This may for this time suffice as I trust for the ground and meaning of Faith in the Almightie and Fatherlie power of God Question NOwe what promise haue you that God of his Fatherlie goodnes will vse his Almightie power for the benefit and saluation of all and euerie one of his children both Sonnes and Daughters young and olde small and great Answere In the first verse of the 91. Psalm the holie Prophet of God assureth vs that whosoeuer dwelleth to wit by Faith in the secret of the most High hee shall abide in the shadowe of the Almightie Explication proofe This agreeth with the promse which wee had before 2. Cor 6.18 where the Almightie Lorde promiseth to be a Father to his people and to receiue vs for his Sonnes and Daughters Yea and wheresoeuer the promise is repeated as it is verie often in the holie Scriptures that God is the God of his
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
Receiue the holy ghost added to his actioÌ„ of breathing vpoÌ„ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ„ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ„ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâ—e vp their hearts to a further expeâ—tation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ„ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him â—s we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâ—ng so greatly shaken as they weâ—e would forthwith haue giuen ouer all â—nd betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râ—ceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ— as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the
the blessed and glorious Trinitie God the holy Ghost For in that we professe that we doe beleeue in him we doe also acknowledge him together with the Father the Sonne to be very God For we may not beleeue many creature no not in any holy Angell of God though they are spirits but onely in this Spirit who for most high excellencies sake is called the holy Ghost or the Spirit of God as we reade very often in the holy Scriptures Question First therefore to the ende we may know that not onely wee may safely but also that it is our bounden dutie to beleeue in the holy Ghost What ground and warrant of holy Scripture haue you that the holy Ghost is God Answer We haue the like proofes for the Godhead of the holy Ghost which we haue seene and considered of before for the proofe of the Godhead of our Sauiour Christ the onely begotten Sonne of the Father Question What manner of proofes were they And how may they bee a warrant to vs that the holy Ghost as well as the Sonne of God is very true God Answer First because the name of God secondly because the essentiall attributes or properties of the diuine nature thirdly because the works of the Deitie both in the creation and gouernment of the world generally and also in the Church more specially are all of them attributed to the holy Ghost as of right belonging to him as well as to the Sonne without any roberie done to the diuine Maiestie And last of all because the same duties of diuine worship and honour are due to the holy Ghost which doe onely belong to one and the same diuine Maiestie of God ExplicatioÌ„ proofe That the name and title of God is attributed to the holy Ghost not in respect of any excellencie of gifts and ministery vnder God but as of right and naturally appertaining vnto him from euerlasting to euerlasting wee may see it plainely Acts chap. 5. verse 3. compared with the 4. verse For whereas in the 3. verse the Apostle Peter had charged Ananias by his dissembling to haue lâ—ed to the holy Ghost in the very next verse as it followeth in the text he telleth him plainly that he had not lyed vnto men but vnto God Wherof also the present punishment of death Beliefe in God the holy Ghost which the holy Ghost inflicted vpon him The grouÌ„d of the Article is a most plaine proofe To this our purpose likewise serueth it notably that in many places of the holy Scriptures the same speeches and actions are indifferently ascribed to the Lord God Iehouah and to the holy Ghost which verily should not haue beene neither might without blasphemie haue beene done were not the holy Ghost verie true and eternall God As namely where it is thus written Leuit. 16.2 The Lord that is the Lord God Iehouah said to Moses Speake vnto Aaron thy brother that hee come not at all times into the holy place within the vaile before the Mercie-seate c. These wordes doth the Apostle Heb. 9.8 ascribe to the holy Ghost in that he saith that hereby the holy Ghost signified this that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing c. Likewise in the 26. chap. of the booke of the Prophet Moses called Leuiticus verses 12 13. where the Lord saith I will walke among you and I will be your God and ye shall be my people I am the Lord your God which haue brought ye out of Aegypt c. The Apostle Paul from the authoritie of these words concluding that God accounteth faithfull christians to be his Temples for saith he yee are the Temple of the liuing God 2. Cor. 6.16 he doth vse the like speech vnder the name of the holy Ghost 1. Epist chap. 6.19 saying Know ye not that your bodie is the Temple of the holy Ghost c. And chap. 3.16 to the like effect Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you For the latter part of the senteÌ„ce is the proof of the former And theÌ„ it followeth If any maÌ„ destroy the TeÌ„ple of God him wil God destroy for the teÌ„ple of God is holy which ye are Furthermore where it is said Deut. ch 9.18 that the children of Israel in former times prouoked the Lord Iehouah to wrath in the 63. ch of Isai verse 10. the holy Prophet chargeth them in the name of the Lord that they vexed the holy Ghost And so it is laid to the charge of the latter Iewes by holy Stephen Act. 7.51 Ye haue alwaies resisted the holy Ghost as your Fathers aid so doe ye In like manner the words which the Lord God vttered to his Prophet Isaiah ch 6.9 Goe and say vnto this people ye shall heare indeed but ye shall not vnderstand ye shall plainely see and not perceiue Make the heart of this people fat c. The same doth the Apostle Paul alledge against the obstinate Iewes in the name of the holy Ghost Act. 28.25 saying thus Well spake the holy Ghost by Esaias the Prophet vnto your Fathers saying Goe vnto this people and say By hearing ye shall beare and not vnderstand and seeing ye shall see and not perceiue c. So Heb. 3.7.8 the wordes which the holy Prophet spake in the name of God Psal 95.7 8. To day if we will heare his voyce harden not your hearts they are vttered by the Apostle in the name of the holy Ghost thus Wherefore as the holy Ghost saith To day if ye will heare his voyce c. And againe chap. 10. of the same Epistle the words which the Lord spake by his Prophet Ieremiah ch 31. verse 33. This shall be the couenant that I will make c. The same doth the Apostle attribute to the holy Ghost in these words The holy Ghost also beareth vs record for after that he had said before This is the Testament which I will make vnto them after those daies saith the Lord c. Moreouer Mark 12.36 Dauid spake by the holy Ghost that which he vttered Psal 110. as our Sauiour testifieth of him And againe that which is recorded of Dauids prophesie concerning Iudas who betraied our Sauiour the holy Ghost spake it by Dauids mouth as the Apostle Peter testifieth Act. 16. Yea all the holy Prophets of the Lord God that euer were by whose mouthes the Lord spake as Zacharias the father of Iohn the Baptist witnesseth Luk. ch 1. verses 68 and 70. And Peter also Act. 3.21 the same holy Prophets are said in like manner to speake by the holy Ghost as the same Apostle telleth vs againe in his 2. Ep. ch 1. verse 21. For saith he the prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Thus then insomuch as the holy Ghost is so vsually intitled to the name
THE DOCTRINE OF THE GOSPEL BY A PLAINE AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof with the Promises Comforts and Duties seuerally belonging to the same Wherevnto is added a declaration of the danger of not knowing not beleeuing or not obeying any one of them LIKEWISE A REHEARSAL OF THE MAnifold heresies wherein many haue erred contrary to them all Diuided into three Bookes THE FIRST WHEREOF IS OF BELIEFE IN GOD THE Father the first Person of the most holy glorious and vndiuided Trinitie one onely true God to be blessed and praised for euer 1. Cor 8 6. 〈◊〉 but one God euen the Father of whom are all things and we in him and one â—ord Iesus Christ by whom are all things and we by him Matth 11 27. 〈◊〉 man can say that Iesus is the Lord but by the holy Ghost 1. Iohn 5 7. 〈◊〉 three the Father the Word that is the Sonne and the holy Ghost are one Seene and allowed T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE INSCRIPTION Dedicatorie FOR THE GLORY OF GOD AND edification of his Church TO the right worshipfull Sir Nicolas Bacon Knight my singular good Patron with the vertuous Lady Anne Bacon his wife And to the right worshipfull Sir Nathanael Bacon and Sir Francis Bacon and to Sir Edmund Bacon Knights and to the Right worshipfull Maister Edward Bacon one of his Maiesties worthie Iustices of the peace in Suffolke all louers of Pietie and Iustice and friendes to the Church of God through his rich grace blessed be his name for so great a mercy as a debt acknowledged most due vnto them and to the whole posteritie of their right honourable Father a most worthy and wise Patron of true Religion vpright Iustice and all good learning in his high place all his time a most worthy Paterne to bee imitated and followed of all that descend of him yea of all that succeed him in like Office of high dignitie For a token of gratulatorie-thankfulnes to God for so inestimable a blessing and with a holy desire to help forward their holy knowledge and the precious faith of their eternall saluation This second part of the Treasurie of Christian instruction containing a chiefe portion of the Doctrine of the Gospell is both from heart and hand willingly dedicated By their VVorships among other of the Ministers of the Gospel one most bounden in the Lord Robert Allen. TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God and to all true hearted Christians Grace and Peace in the Lord Iesus RIght well beloued worthy great loue and reuerence yea double honour in the Lord euen for the Lordes sake and for your diligent and painefull labour in his worke seeing I hold it my dutie to giue a reason to you of that which I haue done in the publishing of these writings which are nowe brought to your viewe and remaine subiect to your godly censures as you shall finde iust cause this I desire that you doe first of all fauourably consider on my behalfe that were it not besides my owne perswasion of Gods gracious assistance in his guiding and leading of me through this busines that I had beene incouraged by some of yourselues that is to say by Ministers of the word of very good learning and iudgement singularly zealous of Gods glorie and aboundant in loue toward his Church I would neuer haue presumed to haue offered these my labours to be examined of such as haue authoritie to licence the printing of Bookes much lesse would I haue presumed to haue published them as now they are And yet for all that that is though I was in such wife as is specified incouraged thus farre in hope of your good liking and of some good fruite to grow vnto the Church thereby how moderately and modestly I thinke of that which is done God he knoweth And therewithall how desirous I am that none vpon the sodaine shoulde bee offended at these superfluous labours as they may peraduenture seeme to some to be specially they being vndertaken by such an one as I am after the writings of so many excellent seruants of God in the ministerie of his Gospell I would gladly it might appeare to all by this my care to render you the reasons which preuailed with me herevnto First therefore this in all humblenes of minde I doe you to vnderstand that insomuch as by the mercies of God I haue beene a hearer of many of your owne selues who are yet liuing and also of some of those who haue died most blessedly in the Lord most worthy and excellent Preachers of the word and so haue beene a partaker of your manifold good gifts and graces to my singular instruction and comfort if I haue not beene failing to my selfe in so long a tract of time I thought with my selfe therefore that if through the rich mercy and goodnes of God I might be as the good Bee to draw honie out of so many sweete flowers as were before mee and bring the same together as it were into one hieue it might come to passe that through the blessing of God I might in processe of time performe some acceptable seruice to his Church So that this then is the first reason which I haue to alledge to shewe whence I haue beene imboldened to performe this seruice Secondly seeing it is so that in respect of my owne practise in the holy Ministerie I haue had more then ordinarie occasion in course of Catechising by the space of these 20. yeares past to goe oftentimes through the principles of Religion and that not onely in so briefe a manner as they might well be contracted for the better capacitie of the more simple in vnderstanding but also more largely for the benefite of such as were of better discretion and iudgement euen till this kind of exercise was thus farre forth augmented as you see therefore I thought I might not with any equitie conceale it either from such as hauing beene lesse exercised this way desire it for a helpfull supply vnto them or from those who hauing no neede of this helpe for any defect may neuertheles finde an occasion offered them of their owne more excellent thoughtes like as the knife is made sharpe by the rude and blunt wherstone when it is but a little whetted vpon it Thirdly I thought this dutie might the better beseeme me in the Church of God yea that God himselfe would the rather require it at my handes because it seemed good to his diuine Maiestie to imploy me from time to time in the course of my Ministerie toward the people of small villages by reason whereof I had the fewer auocations from my studies and so more leisure to write then many other Ministers of the word whom God had placed ouer greater townes and in popular cities Fourthly I haue beene the rather confirmed to thinke that it was the good will and pleasure of God that I should performe this
seruice because by the exercise of sundry bodily afflictions I was in the middest of my thoughts this way constrained to keepe house and chamber for a long time together more then ordinarily and chiefly because thereby I found my heart through the blessing of GOD vppon my afflictions more humbled and sanctified thervnto being as one liuing in Diem death euery day threatening dissolution and hasting the decay of the outward man And that in such sort that before I am olde the infirmities of age are with a swift foote as it were before the time come vpon me In which respect as I thought with my selfe necessitie lay vpon me also to make as much hast as I could to doe the best seruice to God and to his Church that I might possibly attaine vnto before I goe hence and bee not Fiftly in my very inward parts me thought I saw and doe see very clearely that nothing is more necessatie in these daies wherein all things are growing to most lamentable vncertainties for want of reuerend and studious attending to the word as if all things might be carried after probabilities of disputation Seeing therefore nothing I say more necessarie then such a writing as might by the reading of it retentiuely stay the mindes of Gods people in a grounded meditation of the most sure and certaine principles of religion by explications and proofes from the word of God which is the onely sure certaine ground and stay of mans vncertaine and weak wandering minds hauing good trust that it hath pleased God that this writing should bee in some measure fitted herevnto I haue beene hereby incouraged to proceed so farre as I haue done And the rather also that from the viewe of this labour it may appeare to the Churcâ—es of God yea euen in the sight of all in the world that will looke vpon it what those things are which the faithfull Ministers of Iesus Christ doe beate their wittes about and wherein they spend themselues among their seuerall flockes and charges And that it might from hence also appeare in how many truthes that is in particulars aboue number we do agree teaching the same things from one and the same word by one and the same Spirit with a sweet consent in comparison of those fewe things wherein the iudgements of some doe differ till God shal in them all so cleare our iudgements and frame our hearts to a more full agreement in all things against the distractions of these heauie daies Finally seeing the former part of my collectioÌ„ of the doctrine of the Law being wel accepted of many I conceiued so much the better hope that this of the Gospell should finde good entertainment among the good seruants of God But now how well all this busines hath beene performed it belongeth to you the well learned and godly Ministers of the Gospel of our Lord Iesus Christ to discerne and iudge and accordingly so farre as you shall find cause either to reproue or to giue the glory to God And if you finde that which your soule liketh then say you spare not that whatsoeuer is well God hath heerein glorified himselfe by as weake and vnworthie an instrument of his as could haue beene found out among numbers of those whom it might haue pleased him to vse to such a seruice as this is And concerning my owne selfe this I willingly professe and say as it is in the peaceable and prouerbiall speech of Gideon What is my vintage in comparison of the gleaning of the least of you my reuerend Fathers and brethren if your labours in the holy Ministerie of the word had beene gathered together as these are And who am I but as the diligent Apothecarie to admit the greatest commendation that may seeme to agree in comparison of the most learned and skilfull Phisition or onely as the painefull Bee to fill the hiue with the hony drawne out of your sweete flowers as was acknowledged in the beginning Now therefore vpon these considerations gathering some hope of your fauourable interpretation of all things seeing all is well meant and intended towards you yet me thinke that I heare some say that this kinde of writing is ouer-long and tedious and able to discourage the minde of the Reader before he set his minde vnto it To this vnder your correction I answere First that if such as so may thinke will orderly reade the Questions and Answeres onely then shall it be freed from that conceite of theirs by many degrees of breuitie Secondly I doubt not but euen the same being once acquainted with the Questions and Answeres and giuing their mindes to meditate vpon them wil growe desirous to read and stay their thoughts vpon the Proofes also and that so doing they shall through the blessing of God finde no small profite ioy and comfort to their soules in that they shall find them to bee the marrowe and life of those Answeres which bee not the very wordes of the holy Scriptures and some lightsome clearing also to the same holy Scriptures themselues Thirdly I would desire such as so thinke to answere themselues from a familiar similitude which they may take from their owne counting-housen I meane such as bee rich in the world who for the most part can afford the least time to the diligent reading and studying of holy things that as they doe not account it a vaine or vnnecessarie thing to haue many more bagges of money standing together then they can presently vse because they can one time or other finde vse to improue them all to gaine so they would in this case bee of like iudgement to thinke that it is to the best purpose in all the world to haue the largest spirituall Treasurie that may bee containing the greatest varietie of the instructions comforts and duties of the Gospell of Gods heauenly kingdome though they doe but at conuenient times busie themselues to reade that which is brought to their hands concerning such or such a profitable discourse either for instruction or for comfort or to stirre vp to dutie euen as the necessities of their soules shall from time to time require Whom also I would in the name of God earnestly pray that they would consider further with themselues how necessarie a thing it is specially for them that be rich in this world that they should haue by them besides that most notable meanes of publike Preaching which God hath sent them the helpe of such holy writings as might most strongly stay their mindes in the long and serious thoughts of the necessarie points of their saluation because otherwise the vehement and vncessant cares of this life wil assuredly like a cancre fret out or as a viper gnawe out the very heart stringes of Religion euen in them that be not the worst sort of worldly minded men Last of all as touching length of writing that is not to be accounted too long which is no longer then the largnes of the matter it it selfe
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
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
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred Explicatiō and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe cōtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
hearts and reynes And Ierem 11.20 and chap 17.10 I the Lord searche the heart and trie the reynes Acts. 15.8 God which knoweth the hearts and 1. Thess 2.4 Iudge of the whole world Gen 18.25 Shall not the iudge of all the world doe right saith Abraham to the Lord. Read also Iob. chap 34.10 c. 19. He iudgeth without respect of persons Deut 10.17.18 Acts 10.34 Rom 2.11 And in many other places The iudge who maketh lowe who also maketh high Psalm 75.7 Lorde of Hostes Psalm 46.7 The Lorde of Hostes is with vs. And Psalm 82. thrise in that Psal And Ps 84. fower times and Psa 89.8 O Lord God of Hostes who is like vnto thee which art a mightie Lorde and the truth is about thee 32.18 Amos 4.13 The Lord of Hostes is his name And note also that the works of God not onely of Creation of the ordinaâ—ie course of Gouernment but also his extraordinarie and wondrous works partly such as he worketh by his own immediate hand partly such as he worketh by the ministerie of his seruants both for his people and against the wicked they are so manie declarations of his diuine wisedome mercie iustice c. According to that Psal 9.16 The Lord is knowne by executing iudgement Selah A point worthie singular obseruation And in respect of his mercie according to that Psal 68.20 This is our God euen the God that saueth vs. c. Question NOwe which are the titles of God in a more particular respect of the degrees of his people in humane societie Answere He is in this respect called the most high excellent he that inhabiteth Eternitie whose name is the Holie one Isai 57.15 Ps 83.18 The mosthigh ouer the whole Earth Ps 97.9 And 1. Tim 1.17 The King euerlasting immortall God onely wise And ch 6.15.16 He that is blessed prince onely the King of Kings Lord of Lords who only hath immortalitie dwelleth in the light that none caÌ„ attain vnto whoÌ„ neuer man saw neither caÌ„ see vnto whoÌ„ be honor power euerlasting AmeÌ„ Explication proofe This title of GOD Gneljon the most high is often in the Psalms namelie in these 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107 Read also 1. Chron 29.11.12.13 and Psal 24.7.8.9.10 The king of glorie that is the most glorious King And 82.1 God standeth in the assemblie of Gods For Iudges magistrates assembled are the honourable assemblies which God himselfe hath called to the seate of iustice and hee iudgeth among Goddes that is among the same Iudges magistrates gathered togither in his name either ratifying euery right sentence which they giue or reprouing the contrarie as it followeth in the same Psalme For all Iudgement is properlie the Lords it is his soueraigne prerogatiue belonging as it were to his Crowne and Dignitie Deu 1.17 2. chro 19.6.9.10.11 Read also Eccles ch 5.7 If in a Countrie thou seest the oppression of the poore and the defrauding of iudgment iustice be not astonied at the matter For he that is higher then the high regaraeth yea he that is most high aboue them Where the word Gebhohim vsed in the plurall nuÌ„ber noteth the most high excellencie of God And that also as some interpret it in respect of the most high misterie of the holy Trinitie In Ezra NeheÌ„ God is diuers times called the God of heauen Thus we see what manner of one God is in comparison of those that bee in higher place aboue the rest Though they be high yea higher powers as Ro 13.1 yet God onely is the most high Wheras these are mortall Ps 146.3.4 Isa 51.12 The Lord God is immortall Though they dwell in Princely Palaces yet their dwelling places are nothing coÌ„parable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌ„t but God is one hath the whole soueraigntie entierly vnited in himselfe Ps 47.6.7.8.9 God is called also oftentimes in the holy Scriptures Adonai the chief Lord authoriser supporter of all Lordship and Gouernment And therfore the title is in a speciall forme of writing attributed to God as some obserue Adonai not Adon or Adoni as it is applied to meÌ„ And in this respect of his soueraignty he is called Adonei Adonim Ps 136.3 the Lord of Lords that is the Lord of all that haue gouernment whether domestical eccl or ciuill And Mal 1.6 The plural nuÌ„ber for the singular in the same sense twise in the same verse Hence or according to this the word Heden is vsed for basis or sustentaculum the foundation of a thing Question NOwe further which are the Titles of God which shewe what manner of one God is in respect of those of inferiour estate and low degree who are humbled in themselues c Answer Hee is the Father of Mercies the God of all consolation and comfort 2. Corinth 1.1.3.4 and chapt 7 6. The God that comforteth the abiecte Hee is the Father of the Fatherles and iudge of the Widowes Psalm 68.5 and Psalm 113.5 who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heauens and in the earth Hee raiseth the needie out of the dust and lifteth vp the poore out of the dung c. And Psalm 146.7 He executeth iustice for the oppressed he giueth bread to the hungry He looseth the prisoners c. It followeth that you shew which those kind of titles are which declare what manner of one our God is against the wicked whether Princes or any other Which may they be Question Answere He ouerthroweth the way of the wicked as it followeth in the same 146 Psalm He is terrible to the Kings of the earth Psal 76 12. Yea generally it is a fearefull thing for any conteÌ„ptuous sinner to fall into the hands of the liuing God For vengeance belongeth to the Lord and he will recompence Heb 10 30 30 31. and Rom 12 19 according as Psal 94 He is expresly called God the auenger To this purpose we may call to mind againe That God iudgeth without respect of persons ExplicatioÌ„ proofe For seeing he will not haue his magistrates to respect the poore in any euill cause Exod 23 3 and Leuit 19 15 Much lesse will God himselfe deale partially Question NOw in the last place what are those titles of God which doe concerne his Church and that speciall fauour which he beareth to it and to euerie true member thereof Answere The Lord God of the Hebrewes and the God of Abraham Isaak and Iaacob or Israel in many places of the holy Prophets The holy one Iob. cha 6.10 The holy one of Israel Isai cha 6.3 and 41.14 and cha 43.15 and Luke cha 1.49 Holy is his name The hope of Israel Ierem. 14.8 and Psal 46.1 and 62.8 yea the hope of all the ends of the earth Psal 65.5 The God both of Iew and Gentile Rom 3.29
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
But of the fatherly prouidence and gouernment of God our heauenly Father we shall likewise haue iust occasion to consider more fully afterward Wherein also the most perfect wisedome of this our Father wil be made more manifest vnto vs. And that yet further accōpanied with his most tender mercy according to that thanksgiuing of our Sauiour Christ Matth. 11.25 c. and according to that of the Apostle 2. Cor 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and God of all consolation and comfort Moreouer we are to beleeue in him as being most righteous according to that 1. Pet. 1 17. For he is such a Father as iudgeth without respect of persons And therefore doth our Saui Christ pray to him as being a righteous Father Iohn 17 25. And likewise also as being a holy Father in the 11. verse of the same chapter Finally we are to beleeue in him as being most faithfull and true according to that which we read in the same Euangelist ch 8 14 16. Though I beare witnesse of my selfe saith our Sauiour Christ yet my record is true for I knowe whence I came c. And if I also iudge my iudgement is true for I am not alone but I and the Father that sent me And ver 26 27. He that sent me is true and the things which I haue heard of him those speake I vnto the world They vnderstood not saith the Euangelist that he spake to them of the Father c. And thus we may see that we are to beleeue in God our heauenly Father the first Person in the holy Trinitie as being an eternall almightie the most wise most holy most righteous and most mercifull Father the most faithfull and true c. For whatsoeuer is ascribed to the Father who is God it must be vnderstood as attributed vnto him absolutely and in all diuine perfection aboue all comparison to bee made with any creature Yet so doe we attribute these things to the Father that we doe not neither may wee exclude either the Sonne or the holy Ghost as hath beene obserued before and is more fully to be cleared and confirmed hereafter These things thus obserued let vs now goe forward to those points which are to be furthermore considered for the vnderstanding of this Article And first insomuch as was a little before touched God is termed and is in very deed a Father in diuerse respects I desire that you doe make a more full rehearsall of this point Question What are those diuerse respects according to the which God is called by the name of a Father Answere First God is called and is in truth most properly a Father onely in respect of his naturall and onely eternally begotten Sonne our Lord Iesus Christ Secondly in respect of his workes of Creation Thirdly in respect of his fatherly prouidence preseruation and gouernment ouer all his creatures euer since he created and made them Fourthly in respect of his holy Church and elect people whom he hath in special manner most graciously adopted in his beloued and onely begotten Sonne by nature to be his children of meere fauour and grace Explication and proofe That God is most properly a father in respect of his naturall and onely begotten Sonne it is euen of it selfe euident For Father and Sonne are naturally and properly relatiues euen here among men on earth but principally whē we speake of God the heauenly Father and his Sonne For though as touching the earthly nature of man one Father may haue many naturall Sons the which haue all of them their seueral participation in the nature of their Father yet in the diuine nature there cannot possibly be more then one Sonne seeing the whole nature of the Father is essentially eternally and euerlastingly communicated vnto him alone And likewise howsoeuer the naturall Father on earth hauing many children doth by naturall instinct diuide as it were his affection among them according as he had euen by nature a distinct and often renewed affection and desire to enioy them yet the heauenly Father hauing but one entier infinite and eternall desire of generation in his diuine nature he hath wholly and without all possibilitie of distribution or reiteration from before all beginning and for euermore placed his whole desire delight and affection in his owne onely Son And euen so much doth the Father himselfe testifie at the baptisme of the same his Sonne hee hauing then taken to his diuine nature the nature of man This is my beloued Sonne saith the Father in whom I am well pleased And thus doth the word Abha vsed in the holy language for Father signifie from the roote Abha which is in the proper signification of it so to desire or affect a thing that the desire and affection doth rest it selfe in the same being once attained vnto This is perfectly naturally to be found onely in the minde and will of God the Father according to that in the Prophesie of Hosh chap 11.1 I called my Sonne out of Egypt because I loued him Ahabehu For these wordes doe principally respect our Sauiour Christ the Sonne of God eternally and most perfectly beloued of him yea so as he is for euer setteled in this his loue as we read Mat chap 2.15 Thus then in the first place God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ Secondly that he is called a Father in respect of his workes of creation it may appeare by this that the Angels of heauen are called the children of God as Iob chap 1.6 The children of God came and stoode before the Lord Satan came also among them And againe Chap 2.1 And Chap. 38.7 All the children of God reioyced from the beginning of their Creation Read also Dan. 3.25 Where the Angell that preserued the three children of Israel from burning in the fierie fornace is said to be like to the Sonne of God as one of singular comlines and beautie c. Thus Adam also though in a degree a little inferiour to the heauenly Angels is called the Sonne of God as we read Luk. ch 3.38 And the posteritie of Adam also though degenerated are called the off-spring of God Act. 17.29 Not by generation to speake properly but by Creation And so is that word off-spring to be vnderstood According to that Isai ch 64.8 O Lord thou art our Father we are the clay c. And Mal 2.10 Haue we not all one Father hath not one God made vs And Heb 1◠9 God is called the Father that is in a special manner the creator of spirits For he hath made our soules as well as our bodies yea our soules by a most excellent creation as shal further appeare when we come once to the purposed handeling of that doctrine Now in the third place that God is a father in respect of his most fatherly prouidence and of the souereigntie of his
is chieflie to be respected in the practise of the offices and duties of loue and kindenesse The Danger of not belieuing let vs call to remembrance the wise aduertisement of the Apostle Gall 6.10 c. As for the fifte which is the last branch of this Answere wee haue partelie seene the ground and proofe of it in one pointe of the former answere and wee shall haue further occasion to set downe more to this purpose in the doctrine and vse of Gods holie Prouidence and therefore wee will here by reference to other places passe it ouer for this time Thus much therfore shall for the present suffice concerning the duties belonging to God in that of his great mercie hee vouchsafeth to be our Father NOwe for the full conclusion of this pointe of our Faith according to the order of our examining the doctrine and vse of it what is the danger of not beleeuing in this first Person of the most blessed Trinitie the naturall Father of our Lorde Iesus Christ and in him our Father through the adoption and Couenant of his most free grace and fauour Question What I say is the danger of not beleeuing in him to bee so and of not obeying him as his duetifull and obedient children Answere All such are hetherto the base-borne of this worlde They lye yet in the filth of their sinnes They are the seede of the Serpen◠euen the children of the Diuell and so consequently the children of Gods wrath and of euerlasting miserie and condemnation They are not to be reputed among the honourable Off-spring of God nor to haue any parte or portion with the children of God in their spirituall inheritance or heauenly preferment and dignitie Explicatiō and proofe It is verie true For by faith onely we haue assurance that wee are the children of God as Iohn chapt 1.12 before alledged And likewise Gal 3.26 Yee are the Sonnes of God by faith in Christ Iesus And Acts 15.9 By faith our hearts are purified And Acts 26.18 It is faith whereby wee are deliuered from the power of Satan Whereby also wee ouercome the world 1. Iohn 5.45 and whereby wee are still preserued against the power and rage of the Diuell 1. Pet. 5.9 Finallie faith is that wherby wee attaine to euerlasting saluation Ephes 2. By grace are ye saued through faith and that not of your selues it is the gift of God Wherefore it cannot bee but as it was alledged a little before out of the 8. chapt of Iohn verse 42. c. and 1. Epis 3.8 and as we may perceiue furthermore by that which wee read Act 13.10 and Ephes chap 2.2 that all such as bee without faith in God the Father are hetherto in the state of the children of the Diuell They may iustlie say to corruption Thou arte my Father and to the worme thou art my mother and my sister as we read in the book of Iob ch 17.14 But not as Iob who by faith ouercame this feare as wee haue seene before from the 19. chap of his booke in so much that he knew that his redeemer liued c But so farre from all conceite of true comfort in affliction that euery former punishment may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow and the feare of death it selfe may iustlie be most horrible to them as beeing the very mouth of hell to swallow them vp into the gulfe of euerlasting and most woefull destruction And that they haue no portion with the children of God read Gal 4.30 The sonne of the seruant shall not be heire with the sonne of the free woman According to that also which the Apostle Peter saith to Simon the sorcerer Acts. 8.21 Thou hast no parte nor fellowship in this busines c. To conclude Touching this Article albeeit as is obserued by some of the learned no heretick either old or newe haue euer denied God to be a Father personally subsisting in himselfe Yea and the heathen also haue declared by their writings that they haue acknowledged God to be a Father Neuertheles in so much as manie of the same heretikes which seeme to acknowledge the person of the Father doe as is afterward more fully to be considered of vs denie the eternall person of the Sonne in respect of whom and his Eternall Deitie God is naturallie and chiefelie The groūd of it yea onely and properlie a Father and likewise Almightie insomuch as the Heathen haue for the most part esteemed God a Father onely as a fountaine or autor of goodnesse towardes his creatures Yea to speake of the chiefe of them in so much as they haue for anie thing wee can perceiue by their writings onely some darke conceit of the Deitie of the Sonne either by tradition from the first Fathers or Patriarches in the church of God before the dispersion of the Nations or by conference with some true worshippers of God in latter times or by reading some of their writings but neuer apprehended God as a Father to his elect children according to his free couenant of Grace made in his eternall Sonne in regard of his mediatorship by taking the nature of man c for this hath allwaies ben a secret trulie knowne and acknowledged onely in the true Church of God as that wherin standeth the very marrow as we may say life of faith Vpon all these considerations I say wee may boldlie conclude that neither the one nor the other haue beleeued God to be a Father according to the true sense of this Article and therfore also that they could not haue the true comforte and benefit which belongeth therevnto The same in effect may we affirme of all Idolatrous and obstinate Papists who though in words they goe further and acknowledge God a Father in respect of the eternall Sonne incarnate yet doe they not worship the Father in the Sonne spirituallie and in truth For herein they are within the compasse of the Idolaters of Israell of whom the Lord himselfe speaketh shame and refuseth to be their father because they set vp Idolls vnto him as we read Ier chapt 2. verses 26.27.28 As the thiefe is ashamed when hee is found saith the Lorde by his Prophet so is the house of Israell ashamed hee sheweth how it was or at the least how it ought to haue beene with them they their Kings their Princes and their Priestes and their Prophets Saying to a tree thou arte my father and to a stone thou hast begotten mee For they haue turned their backe vnto me and not their face but in the time of their trouble they will say Arise thou and help vs. But where are thy Gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according to the number of thy Cities are thy Gods ô Iuda Wherefore will yee pleade with me yee all haue rebelled against mee saith the Lorde Thus farre of our true
three men of Israel there mentioned who professed that they would not worship King Nebuchadnezzars Idoll though God should not see it meete for them or for his owne glorie to deliuer them Finallie for the proofe of the last branch Reade Rom. 8.31 For seeing the Almightie God is our Father wee may boldely comforte our selues with the words of the Apostle there saying If God be on our side who can be against vs And so forth as it followeth in a most comfortable triumph of Faith described to the end of the chapter Read also Hebr 6 17 18 19 20. Where the Apostle teacheth vs that the promise and oath of God beeing both of them immutable do minister vnto vs strong coÌ„solation a most sure refuge to hold fast the hope that is set before vs. Read also 1. Pet 1.5 Wee are kept by the power of God through faith vnto saluation Herevnto also belongeth the comfort of the resurrection of our bodies and of the renewing of all the creatures to a farre more excellent state and condition then they were created in at the first For all these are effects of the almightie power of God For by the same power wherwith God made the worlde and after destroyed it by water and restored it againe and shall at the last day destroye it yet againe with fire by the same power I say shal he restore it at the last of all and set all things in a more comfortable estate then at anie time before According to that which wee read Rom 8 19 20. and 1. Corinth 6.14 and 2. Thessalon 1 9 10 11 12. And as wee read further 2 Pet. 3.10 11 12 13. and Reuelat chap 21.1 c. These are the comforts and we cannot but to the glorie of God acknowledge that they are verie gratious and great Question NOwe which are the duties which the faith of these so great comforts ought to yeelde in obedience to God in regarde of the same his almightie and most gratious and Fatherlie power extended towardes vs Answere First it is the dutie of a true and liuely faith in the allmightie power of God our heauenlie Father to acknowledge and ascribe all power to God as belonging onely to him and accordingâ—ie to giue the whole praise and glorie therof to his Name alone Secondly it is our duty to praye vnto God that he would to the further glorie of his name make his power more more manifest in toward his whole church euery one of vs his weak and fraile children specially that power which he hath made knowne by his Gospell through his Sonne our Lorde Ie us Christ to the crucifying of sinne and to the quickening of vs to newenesse of life with mightie increases against all naturall strength of corruption and against the supernaturall power of the Diuell Thirdly it is our duetie beleeuing in the almighty power of God so to tremble at his iudgements that wee doe make his feare as a bridle to holde vs backe from sinne Fourthlie it is our dutie from the same comfort of Faith to animate and incourage our selues and one to incourage and imbolden another against our owne timorousnes or distrustfulnes and against euerie terrour whereby eyther the Diuell or any of his instruments would goe about to discourage and dismay vs from doing of our duties in our seuerall places and callings Finallie it is our dutie in all things yea euen in the dooing ef our best duties eyther to God or man to humble our selues vnder the mightie hand of God Explication and proofe That these are dueties belonging to the comfort of faith in the Almightie power of God First Reade Psalm 62.11 God hath spoken once yea twise that is often haue I heard the same that power belongeth to God And Rom 13.1 Ther is no power but of God Read also Iohn 19.11 It followeth therfore according to that wee read Psalm 68.34 that wee are to ascribe All power to God for his Maiestie is vppon Israel and his strength in the clowdes O God saith the Psalmist in the next verse thou art terrible out of thy holy places The God of Israel is hee that giueth strength and power vnto the people praised bee God See the practise 1. Chronicles 29.10.11.12.13 c. and Psalme 44.1.2.3.4.5.6.7.8 Reade also Psalme 21.13 Bee thou exalted O Lord in thy strength so will wee sing and praise thy power And Psalme 28.7.8 The Lord is my strength and my shield my heart trusted in him and I was helped therefore mine heart shall reioice and with my song will I praise him The Lord is their strength and he is the strength of the deliuerances of his Anointed And then in the same place the last verse of the Psalme there followeth a prayer according to the second branch of your answere Saue thy people and blesse thine inheritance feede them also and exalt them for euer Reade also the next Psalme which celebrateth the power of God c. But more neare to the purpose of this second point lay the Answere of GOD to the prayer of the Apostle Paul 2. Corinthians 12.8.9 My grace saith the Lord to Paul is sufficient for thee for my power is made perfect through weakenes Most of all consider to this purpose the earnest and as hee professeth the often prayer of the same Apostle for the Ephesians chap. 1. of that Epistle verses 16. c 19.20 c. For the third point reade Hebrues 10.30.31 Wee knowe him that hath saide Vengeance belongeth to mee and I will recompence saith the Lord. And againe The Lord will iudge his people It is a fearefull thing to fall into the hands of the liuing God And 1. Corinthians 10.21 Doe wee prouoke the Lord to anger Are wee stronger then he And Psalme 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger That is No man can feare more then there is iust cause The anger of the mightie God scareth vs not in vaine Worthily therefore saith the Prophet Ier. chap. 10.6.7 In so much as there is none like vnto thee O Lord seeing thou art great and thy name is great in power who would not feare thee O King of Nations for to thee appertained the dominion or power c. For the fourth point concerning incouragement to well doing against all distrust and against euerie timorous and seruile feare c. Reade Matthew 10.18 c. Feare ye not them which kill the bodie but rather feare him which is able to destroy both soule and body in Hell In which wordes our Sauiour Christ incourageth his Mâ—nisters to preach the Gospell boldly without feare of any man Reade also 2. Corinthians 5.11 and Ieremie chap. 1.17 Trusse vp thy loynes saith the Lord to his Prophet and arise and speake vnto them all that I command thee Bee not afraide of their faces lest I destroy thee before them But not onely the Ministers of the word but also euery faithfull seruant of
wife of one William Mauldon as hee writeth dwelling at a Towne sixe miles from London called Waltam-Stow taught young children to reade which was about the yeare of our Lord 1563. and the fourth yeere of Queene Elizabeths reigne Vnto this Schoole among other children came one Benefields daughter named Dennis about the age of twelue yeeres As these children sat talking together they happened among other talke as the nature of children is to be busie with many things to fall into communication of God and to reason among themselues after their childish discretion what hee should be Wherevnto some answered one thing some another Among whom when one of the children had said that he was a good olde Father the foresaid Dennis Bennifild casting out impious words of horrible blasphemie what he said she he is an old doting foole What wretched and blasphemous words were these ye heare Now marke what followed When William Mauldon heard of these abominable wordes of the Girle he willed his wife to correct her for the same Which was appointed the next day to be done But when the next morning came her mother would needs send her to the market to London the wench greatly intreating her mother she might not goe being maruellously vnwilling thervnto Howbeit through her mothers compulsion she was forced to goe and went And what happened Her busines being done at London as she was returning againe homeward and being a little past Hackney suddenly the Girle was so striken that all the one side of her was blacke Wherevpon immediately she was carried backe to Hackney and there the same night was buried Witnesse of the same Storie William Mauldon and his wife also Bennifâ—ld her Father and her mother A terrible example no doubte both to olde and yonge what it is for children to blaspheme the Lorde their God And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes and not to nourture them betimes in the rudiments of the Christian Cathechisme to know first their creation and then their redemption in Christ Iesus our Lord and Sauiour to feare the most holy name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by death which contemptuouslie despise him of whom they take the benefit of life And therefore let all yong maides boyes and yong men take example by this wretched sillie wench not onelie not to blaspheme the most Sacred Maiestie of the omnipotent God their Creator but also not once to take his name in vaine according as they are taught in his commandements Secondlie let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bound themselues in promise both to God and his Church Which if the Father and Godfather the Mother and Godmothers had done to this yong Gyrle verilie it may be thought that this destruction had not fallen vppon her Thirdlie let all blinde Atheists Epicures Mammonists Belly-Gods of this world and sonnes of Belial hypocrites infidells mockers of religion which say in their hearts Ther is no God learne also hereby not onely what God is what he is able to doe but also in this miserable creature here punished in the worlde to behold what shall likewise fall vpon them in the world to come vnlesse they will be warned betimes by such examples as the Lorde God doth giue them Fourthlie and lastly here may also be a spectacle for all them which be blasphemous and abominable swearers or rather tearers of God abusing his glorious name in such contemptuous despitefull sort as they vse to do Whom if neither the word coÌ„mandement of God nor the calling of the Preachers nor remorse of conscience nor rule of reason nor their withering age nor hoarie haires will admonish yet let these terrible exaÌ„ples of Gods district iudgement somewhat moue them to take heed to theÌ„ selues For if this yong maiden who was not fu ly 12. yeres old for her vnreuerend speaking of God that but at one time did not escape the stroake of Gods terrible hand what then haue they to looke for which being men growen in yeares stricken in age being so often warned and preached vnto yet cease not continuallie with their blasphemous oaths not onely to abuse his name but also most contumeliouslie despitefully to teare him as it were and all his partes in peeces Thus farre M. Foxe admonisheth all sortes both yong and olde to beware of all blasphemie against the Lord our God Now let vs proceede Finallie that faith in the creation of God may iustly teach vs true humilitieâ— Read Iob chapt 38. And chapt 39. c. It is the argument whereby God himselfe teacheth Iob to humble himselfe Read also Ier 5.21.22 HEtherto of the Duties more generallie Wee come nowe to the particulars Wherefore touching the more particular Duties First and foremost which are they that belong to this comfort of Faith that God our heauenlie Father hath created the most glorious and inuisible heauens to the ende they may be our euerlasting habitation with the rest of his faithfull seruants together with his holie and elect Angels after this transitorie life once past and ended Question Which I say are the Duties which ought to arise from this comfort Answere In that the Lord God our heauenlie Father hath created inuisible creatures not onely the heauens which wee see not but also the holie Angels farre more glorious and excelient then anie of the visible are which our eyes doe see First it is our duetie to conceiue more highly and gloriouslie of the most high and excellent Maiestie of God then all outward creatures can throughlie expresse vnto vs. Secondlie insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home and most blessed and comfortable dwelling place Answere wee are admonished thereby to take heede that wee doe not addict our mindes to these earthlie creatures and present vaine and transitorie worlde but that wee doe wholly set our hearts to seeke after heauen and heauenly things and in comparison therof to esteeme lightly of the greatest riches and pleasures or of the highest preferments and honours of this life But most of all wee are hereby admonished to take heede that wee continue not in the fâ—â—the of our sinnes which would vtterly barre vs from the kingdome of heauen Explication and proofe Touching the first part of this answere let vs first of all consider that the Angels themselues cannot comprehend nor behold the full brightnes of the excellent glory and Maiestie of God in which respect they are described with wings couering their faces Isai chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see should fullie represent the same vnto vs. Let vs consider also that the children of Israell could not look
is no other Sauiour but God as GOD himselfe doth very often affirme by his holy Prophet Isaiah And likewise in manie other places of the holie Scriptures But that wee may see into the ground of this mysterie more cleerely let vs more particulaâ—ly inquire after some proofes first that our Lord Iesus Christ the Sonne of God the second Person in the blessed Trinitie iâ— GOD. Secondly that hee is man And thâ—rdly that hee is in the vnion of the humane nature to the diuine one diuine Person both God and man and so a meet Meâ—iâ—tor betwixt God and man Question Fiâ—st therefore what proofe haue you that our Lord Iesus Christ the Sonne oâ— God is very true God Ans The proofes as I haue learned are diuers First those testimonies of holy Scripture which doe attribute the very name of God as of right belonging vnto him Secondly those that ascribe the essentiall attributes or proprieties of the diuine nature vnto him such as are eternitie omnipotencie infinitenes of wisdome perfection of Iustice and mercy and such like Thirdly such as ascribe the workes of the Deitie vnto him to wit the workes of creation the workes of gouernment generally ouer the whole world and more specially concerning the Church of God Fourthly such as shewe that the same duties of spirituall worship and honour are due to him which are onely belonging to God namely faith hope praier thankesgiuing c. These proofes doe euidently declare and very sufficiently warrant vnto vs the Deitie and Godhead of our Sauiour Christ And first that the holy Scriptures doe attribute the name of God as of right and not in way of resemblance belonging vnto him it is manifest by many places of holy Scripture Question Which are they Answere In the beginning of the holy Gospell written by Saint Iohn it is expressy affirmed that our Sauiour Christ there called the essentiall and eternall word is very God And in the end of the first Epistle of the same Euangelist that he is very God and eternall life Likewise the Apostle Paul Rom 9. verse 5. Christ is God ouer all to be blessed for euer Amen Explication and proofe These are very manifest testimonies indeedâ— And there are many other like to these both in the olde Testament and also in the newe Namely Isai 9.6 The mightie God as God the Father callâ—th him And Psalm 45.6 conferred with Heb 2.8 O God thy throne is for â—â—er and euer And Psalm 97. verses 1.7 confâ—rred with Heb 1.6 The Lord â—he word is Iehouah reigneth c. And let all the Angels worship him Likewise Psalm 102.25 conferred with Heb 1.10 Thou Lord in the beginning hast established the earth c. And Psal 104.4 conferred with Heb 1.7 where that which is saide of the Lord God in respect of his creation and gouernment of the Angels is attributed to our Lord Iesus Christ But of this sort of testimonies wee shall haue occasion to collect them when wee come to the workes of the Deitie attributed to our Sauiour Christ In the meane season this is plaine both from the one sort of testimonies as well as from the other that the name of God is properly and essentially ascribed to our Sauiour Christ Now let vs come to see some proofes that the essentiall attributes of the diuine nature be likewise ascribed vnto him And first of all concerning eternitie Question What proofe haue you that it is attributed to our Sauiour Answere We haue a manifest testimonie of it in the 8. chap of the holy Prouerbes of King Salomon from the 22. verse of the chapter to the 27. Where he doth in a holy figuratiue speech describe the Sonne of God vnder the name of the wisedome of God speaking thus The Lord hath possessed me in the beginning of his way I was before his workes of olde I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten when there were no fountaines abounding with waters Before the mountaines were setteled and before the hilles was I begotten He had not yet made the earth and the open places nor the height of the dust in the world The wisedome here spoken of by Salomon or rather he which spake vttered these holy words by the tongue and penne of King Salomon must needes be the eternall wisedome of God a Person distinct from the Father like as Paul the holy Apostle calleth our Sauiour Christ the Son of God the wisedome of God 1. Cor. 1.24 And in the same place also the power of God according to the further description of King Salomon in the place before alledged as we shall haue occasion to repeate afterward But for the present let vs here call to minde that there are many like testimonies for proofe of the eternall Godhead of our Sauiour As Isaiah chap. 9.6 The father of eternitie that is to say he that being eternall in himselfe and without beginning together with the Father is the author of eternitie to the Church insomuch as though it haue a beginning yet it shall neuer haue end For vnles he were eternall and without beginning he could not establish any thing to haue an eternal continuance And therfore it is further said Col. 1.17 He is before all things and in him all things consist And Hebr. 7.3 that hee hath neither beginning of his daies nor end of his life And Reu. 1.8 that he is Alpha and Omega the beginning and the ending who is and who was and who is to come euen the almightie The which almightie power of his is further argued from the works of the Deitie attributed to him as we shall haue occasion to obserue anone Question Now what proofe haue you that our Lord Iesus Christ the sonne of God is in that he is God infinit in maiestie and greatnes euery where present and filling all places Answere This may be perceiued by his owne words Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And againe Behold I am with yee alway vntill the end of the world Matth. 28.20 And by that which the Apostle saith Ephes 3.17 Christ dwelleth in the hearts of the faithfull by faith ExplicatioÌ„ and proofe These and such like speeches may well warrant vnto vs the vbiquitarie or euery-where-presence of the Deitie of our Sauiour howsoeuer his humanity was and is limited and circumscribed in his proper place For otherwise he would not haue said that hee was in heauen while hee was here on earth c. But seeing our Sauiour is not onely infinite in diuine Maiestie and greatnes but also in all diuine perfection let vs see some proofes of it And first more generally and then in some particulars Question First therefore what proofe haue you for the diuine perfection of our Sauiour more generally Answere In the sixteenth chapter of the Euangelist Iohn verse 14. our Sauiour himselfe
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
Deitie of our Sauiour Christ by reason that the attributes proper to the Godhead are equally ascribed to him as well as to God the Father In the next place we are likewise to inquire how the same may be warranted by s ch proofe as ascribe the workes proper to the Deitie vnâ—o him as being his workemanship Question Haue you any proofe for this Answere Yea both for the workes of creation and also of prouidence and gouernment In eyther of them as I haue beene taught the holie Scriptures are verie plentifull ExplicatioÌ„ proofe They are so indeede Let vs therefore call some of those proofes to minde for the confirming of our faith in this so excellent a point Question And first concerning the works of Creation What proofe haue you that these are ascribed to our Sauiour Christ in that he both is and was before all beginnings verie true eternall and almightie the most wise righteous and holy God Answere Prouerbs 8 271 and so forth When God prepared the heauens saith he I was there when he set the compasse vpon the deepe When hee established the crowdes aboue when he confirmed the fountaines of the deepe When he gaue his decree to the Seâ— that the waters should not passe his commandement when he appointed the foundations of the earth Then was I with him as a nourisher and I was daily his delight reioycing alway before him ExplicatioÌ„ proofe Vnto this place of the holy Prouerbs out of the old Testament agree many other both of the new and also of the old Namely Psalm 102 25. as wee reade those words to be applied Heb. 1. verse 10. Likewise Psal 104. verse 4 c. as they are interpreted Heb. 1.7 And in the same chap. verse 2. God hath made the worldes by his Sonne Moreouer Iohn chap. 1. verse 3. All things were made by him and without him was made nothing that was made And verse 10. The world was made by him Likewise 1. Cor. 8.6 There is but one God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things we by him And Ephes 3.9 God hath created all things by Iesus Christ And Coloss 1.16 By him were all things created which are in heauen and which are in earth thinges visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Thus wee see that our Sauiour is intituled to the workes of Creation whereby also his almightie power is manifestly argued as was touched before Now likewise for a further declaration of his infinite wisedome let vs inquire whether we haue like warrant that the diuine gouernment of the creatures doth likewise belong vnto him And first more generally * Question What proofe haue you for it “ Answere Hitherto saith our Sauiour himselfe my Father workeh and I worke Iohn 5.17 And verse 19. Whatsoeuer things the Father doth the same things doth the Sonne also ExplicatioÌ„ proofe Of this sort of proofes are these that follow Prou. 8.31 I take my solace saith the Sonne of God the wisedome of the Father in the compasse of his earth And Colos 1.17 In him all things doe consist And Heb. 1.3 Hee beareth vp all things by his mightie word Thus much for the gouernment of our Sauiour generally Now let vs come to the particulars And first concerning the holy Angells What proofe haue you that our Sauiour Christ the Sonne of God our Lord Question hath the gouernment of them Answere The place before alledged Heb. 1.7 doeth plainely proue it to be so For of the Angells he saith that is God saith by his holy prophet Psal 104.4 Hee maketh the Spirites his messengers and his ministers a flame of fire That is God the Sonne together with the Father hath created the Angells and giuen them a kinde of commodious kinde of nature ExplicatioÌ„ proofe subtile and piercing quicke and mightie most like of all creatures to the nature of the windes and flaming fire and accordingly vseth them as his ministers to diuerse great and worthy seruices According to this right which our Sauiour hath to command them it is said further Psalm 67.7 and so it is repeated againe Heb. 1. verse 6. Let all the Angells of God worship him And in the last verse of this chapter Are they not all ministering Spirites saith the holy Apostle sent forth to wit by the Sonne of God for their sakes which shall be heires of saluation As though the Apostle should say It is out of doubt both that they are such and also that our Sauiour vseth them in that their holie seruice Yea not onely doth he gouerne the holy Angells which are willing to obey him but he also ruleth yea ouer-ruleth the wicked Angells we meane the Diuell and all vncleane Spirits According to that which we reade Zech. 3.1 2. The Lord said to Satan that is the Sonne of God said The Lord he meaneth God the Father reprooue thee O Sathan euen the Lord that hath chosen Ierusalem reproue thee c. Read aâ—so Matth. 8.29 â—0 31. Mark 1.27 and Luk. 4.41 Likewise he ruleth yea ouer-ruleth all wicked men restraining the extreamitie of their wickednes at his pleasure and iudgeth their rebellions in due season According to that Iohn 5.22 The Father hath committed all iudgement to the Sonne And for the execution of this iudgement in time to come see the prophesie of it Psalm 2.9 And Psal 110.1 2. and verses 5 6 7. And Isai chap. 11.4 â—nd chap 4â— 3 He shall bring forth iudgement in truth Or vnto victorie as Mat. 12.20 Thus also hath he gouerned in former times according to that we read in the holy storie Exod. 23.21 Read also 1. Cor. 10.9 Let vs not tempt Christ as some of them also tempted him and were destroyed of Serpents The continuance of the same his gouernment to this day is to be seene in his restraining and punishing of the wicked It shall be most fully accomplished at the end of the world Act. chap. 10. verse 4â— and chap. 17. verse 31. And Reuel â— 18 I haue the keyes of hell and of death But let vs come to his gratious gouernment ouer his Church to the benefit of all such as doe submitte themselues vnder the same †Question What proofes haue you for this * Answere The proofes are manie and diuerse according to the manifolde and sondrie benefites of his most gracious and Diuine gouernment Tâ—ey are so indeed For as he doth together with the Father and the holie Ghost call gather together and sanctifie his church institute a holie ministerie deliuer a diuine Doctrine worke mightie and miraculous workes ordaine Sacraments send forth ministers of the Gospell giue spirituall gifts and graces make them effectuall to inlighten to regenerate to guide to comfort and to strengthen and as he doth reueale things to come heare
to our Sa Christ the Sonne of God as well as to the Father and seeing also as was declared before this that both the essentiall name of God all the attributes of the Godhead are likewise ascribed vnto him it is out of all question that hee is together with the Father and the holie Ghost verie true and eternall God The same may be furthermore confirmed because as was answered the same duties of diuine worship and honour belong to the Sonne which are due to the Father But we will deferre to speake of this proofe vntill we come to speake of the Duties according to the appointed course and order of our inquirie IT followeth therefore heere in the next place that according to your answere in our entrance into this discourse you shew some proofes that our Sauiour Christ beeing thus very true God is likewise verie true Man And also that hee beeing both God and Man in one diuine Person is a mediator betwixt God and Man Question What proofe haue you for these pointes Answere Hee is in respect of his humanitie oftentimes called the Sonne of man yea he so speaketh of himselfe as it is vsually recorded in the holie Gospell The same also is plainely testified Iohn 1.14 Galat 4.4.5 Philip 2.6.7 1. Timoth 3.16 2.8 1. Iohn 11.2.3 And furthermore the Apostle Paul in his first epistle to Tim chapter 2. verse 5. writeth thus There is one God and one Mediatour betweene God and man which is the man Christ Iesus ExplicatioÌ„ and proofe These are verie plaine proofes so that wee neede not at this time make anie longer staye vppon these pointes And the rather because much of that which hath beene saide alreadie hath prooued them and all that followeth to be spoken concerning the articles of this parte of our beliefeâ— touching the Sonne of God the second Person of the holie Trinitie will be in effect nothing else but a further and more full clearing of them And first the titles expreslie attributed to our Sauiour Christ in the articles of our beliefe will bring great light vnto them Question Wherefore let vs first of all consider of them Which are they Answere They are these foure First Iesus Secondlie Christ. Thirdlie the Sonne of the Father Fourthlie our Lord. Explication and proofe So in deede doe the wordes of the Creede followe And in Iesus Christ his onely Sonne our Lord. That is to say As I beleeue in God the Father Almightie c. So doe I likewise beleeue in Iesus Christ his onely Sonne our Lord. In the which titles there are two principall things to be considered First the most diuine Person consisting both of the diuine and humane nature secondlie the most holie office of the same person These first two Iesus and Christ may be vnderstood more specially to concerne his office The former from the effect which is saluation the latter from the cause in that hee is called Christ or the appointed of God as will further appeare when we come to the interpretation meaning of the titles Of the which the other two may be vnderstood as more speciallie to concerne his Person The which in regard of the most high Diuine excellencie of it considered by a relation to the first person of the holie Trinitie is called The onely Sonne of God in a relation to his Church is called our Lord as one hauing the soueraignetie ouer it in speciall manner and of most due right belonging vnto him It is most true that there are many other Titles vsed in the holie Scriptures to describe vnto vs what manner of one our Sauiour is And namely Isai ch 9.6 there are fiue more set downe then are here mentioned of the which also wee haue partly considered Wonderfull Counseller the mightie God the euerlasting Father not in person nor naturallie but in a metaphoricall or borowed phrase of speech to note his tender and constant care of his Church the Prince of peace The perpetuitie and eternitie of whose Kingdome is likewise laied forth very notablie in the next verse In which respect also in the 19. chapter of the Reuel verse 16. Hee is called The King of Kings and the Lord of Lordes And in the same chapter verse 13. The worde of God Beliefe in God the Sonne who is Iesus And there are diuerse other in the three first chapters of the same booke as wee haue partlie seene before The which titles also haue bene spoken of at large in a Sermon to that purpose The vse of which doctrine that we may learne to applie to our selues let vs diligentlie consider what M. Caluin writeth verie notablie to this ende So often sath hee as any doubt ariseth and wee can see no issue c. Let it be a sufficient reliefe that he is Wonderfull and hath both waies and power to helpe aboue all that we can conceiue or beleeue When counsell shal faile vs let vs call to minde that he is the counseler When strength faileth that he is mightie and strong Whensoeuer wee are assalted with renewed feares and shall see manie deaths at hande let vs staye our selues vpon his Eternitie whereof hee is not without cause called the Father and hereby let vs learne to alaye all the miseries of this life And against all inward tempests troubles of conscience let vs remember that Christ is the Prince of Peace who caÌ„ easily calme all troubles defend vs against Satan hell itself But let vs now make our speciall inquiry coÌ„cerning these foure which are meÌ„tioned in the articles of our beliefe that according to our appointed order First therefore Question what ground haue you that the Sonne of God is to be beleeued in as in Iesus Answere In the first chapter of the Euangelist Luke verse 31. the Angel Gabriel sent from God to the virgin Marie saith thus vnto her Thou shalt conceiue in thy wombe and beare a Sonne and thou shalt call his name IESVS Explication and proofe The reason why this name was thus appointed by God to be giueÌ„ to our Sauiour was because he should in the most powerfull effect answere to his name Yea because hee had already bene such a one to his church froÌ„ the beginning For all saluation was alwaies through him alone And therfore also the Angel was sent likewise to Ioseph afterward with the same message saying Thou shalt call his name Iesus Matth 1.21 This title is most vsuall in all the writings of the newe Testament speciallie in those of the Euangelists Question The second title is Christ What ground haue you for that Answere In the 41. v of the 1. ch of the Euangelist Iohn We haue found the Messias saith Andrew wâ—i h is as the Euangelist saith the Christ. And in his 1. epi ch 2.22 Who is a liar saith the same Euangelist but he that denieth that Iesus is Christ ExplicatioÌ„ proofe Messias is in deed by interpretation out of the
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the 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
contradiction that our Lord Iesus Christ the Sonne of God is both God and man in one onely Person of a mediator betwixt God and man For so it is necessary for our saluation as may be euidently perceiued by that which hath beene said alreadie Question But what is the reason why he that is our mediator to God must be both God and man in one Person Answere The reason as I haue beene taught is for that if he had not beene man he could not by his sufferings haue satisfied the iustice of God who in his iustice was to punish that nature which had offended him And if hee had not beene God hee could not for one moment haue endured that intollerable burthen of the wrath of God which hee must of necessitie endure that was to make satisfaction for our sinnes Neither could he in so short a time as he suffered haue made a full and perfect satisfaction for vs. Neither could hee haue vanquished our so mightie aduersaries as Sinne Death Hell and the Diuell are Finally hee could not haue purchased and atchieued the crowne of euerlasting happines and glorie for vs most vnworthy and miserable sinners if he had not beene in our nature Immanuel that is God with vs for vs euen very true God and eternall life it selfe Explicatiō and proofe It must needes haue beene so indeede For insomuch as there is no Sauiour that can saue with an eternall saluation but the Lord God the eternall Iehoua as God himselfe often affirmeth and namely Isai 43.11 Neither is there any other name in heauen or in earth whereby we can be saued but by our Sauiuor Christ Act. 4.12 It must therefore follow that our Sauiour and Mediatour betwixt God and vs must needes be God And that euen because as was touched before the most high and infinite merit of the sufferings of our Sauiour and consequently all the most worthie and mightie effects thereof doe depend vpon it as may easily bee perceiued by calling to minde that which is written Act. 20.28 Likewise Colos 1.12 13 14 c. and chap. 2.8 9 10. and Heb. 7. the whole chapter and Reuel 5.2 3 4 5 c. 9 10 c. None was found worthy to take the booke and to open the seales thereof but onely our Sauiour who alone was killed and who alone hath redeemed vs to God by his blood c. And for the same cause it was that the Sonne of God did not take the nature of the Angells but the nature of man as it is expresly obserued Heb. chap. 2. verses 14 15 16 17 18. Reade also Matth. chap. 1. verse 23. The Angell sent from God to Ioseph saith They shall call his name that is the name of the man childe to bee borne of the Virgine Marie Immanuel the which as the Euangelist obserueth is by interpretation GOD WITH VS Thus therefore it behooued that onely the Almighty God in the fraile nature of man should be a meet sufficient Mediatour and Sauiour for vs. And thus I trust that by the grace of God we haue had a sufficient declaration of the meaning of these wordes of our beliefe In Iesus Christ the onelie Sonne of God our Lord. NOW that wee may goe forwarde let vs come to the promise where-vnto our faith is to looke for the support and stay of it in this so necessarie a point The Promise Que. What promise therefore haue we in the holy Scriptures that the Son of God both God and man being anointed of God to be the Christ and a Sauiour and the Lord ouer his Church shall be our Lord and Sauiour a Prophet high Priest and King vnto vs to saue vs and so many as shall truly beleeue in him Answere We haue the promise hereof euen from the beginning of the world immediately after the fall of mankinde a◠hath by another occasion been answered before out of the third chapter of Genesis Where God himselfe saith The seede of the woman shall breake the Serpents head Explication and proofe This seed here spoken of in way of prophetical promise is no doubt Christ the Sonne of God whom now we speake of according to that of the Apostle Paul Gal. ch 4. verse 4. When the fulnes of the time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of Sonnes So that here wee haue both the most ancient and as we may say the primitiue promise of the Gospel and there-withall also the performance of it in the due and proper season appointed therevnto by God himselfe who onely is the vndoubted and most faithfull Author of it Moreouer the Angells interpretation of the name Iesus giuen to the Sonne of God by the commandement of God himselfe as we haue seene before containeth a promise of saluation to the whole Church by him Matth. 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes Reade also Isai 49.6 It is a small thing saith the Lord that thou shouldest be my seruant to raise vp the tribes of Iaakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest be my saluation vnto the end of the world That is ouer the whole earth both to Iew and Gentile There are many such testimonies And yet further all the anointed and consecrated high Priests Prophets and Kings of Iudah and Israel before the comming of our Sauiour Christ they were so many visible or typicall promises as one may say of spirituall redemption and saluation by him But let vs inquire more particularly for the gratious promises of God in this behalfe Question And first of all What promise haue we that the Sonne of God our Lord Iesus Christ should be a Prophet to the Church to teach it the will of God most perfitly as it were from the bosome of the Father Answere We haue the promise hereof expresly recorded in the 18. verse of the 18. chapter of the fift booke of the Prophet Moses called Deuteronomie Rehearse the words I will raise thee vp a Prophet saith the Lord to Moses from among thy brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I shall command him Explication and proofe That this promise is made concerning our Sauiour Christ Reade Acts. 3.22 23 24 25 26. Reade also Isaiah chap. 61. verse 1 c. and Luke 4 1◠c. This was vpon these grounds and testimonies of the holy Prophets so vulgarly expected in Israel that euen the profane woman of Samaria professeth her selfe to be assured that the Messias should come and shew himselfe a most perfect Prophet and Teacher I know well saith she that the Messias shall come who is called Christ When he is come he will tell vs all things And herevnto
glorious as the christian Iewes did to whom the Apostle Peter wrote 1. Epist cha 1. verse 6 7 8 9 10. In deede it is true that to infidel's and vnbeleeuers these things are no more comfortable then there is taste in the white of an egge without salt as Iob speaketh For it is faith onely which maketh them relish and therefore to the beleeuers onely they are thus sweete and comfortable as hath beene described Whereof we may see a contrary example in either sort that is both of beleeuers and vnbeleeuers Act. 28. verses 23 24. and so forth to the end of the chapter But let vs now proceede What is the comfort of this that the Sonne of God our most blessed and comfortable Sauiour Question is the Christ or annointed of God as we haue seene before Answere This also must needes be exceedingly comfortable to euery beleeuing Christian in that according as he is a person of incomparable dignitie so he is called of God to a most holy office aboue all other both Prophets and also high Priests and Kings euen to such an office as bringeth the greatest ioy that may be to the Church of God as hath alreadie beene in a good part declared ExplicatioÌ„ and proofe It is so indeed For in this respect as was alledged before hee is said to be annointed with the oyle of gladnes aboue all others Heb. 1.9 For the which cause also hee is most worthily celebrated to bee both the light of the Gentiles and also the glorie of Israel and so the onely reioycing of all the people of God Luke chap. 2. verses 29 30 31 32. and 1. Cor. 31. The Comforts And it standeth with very good reason in so much as hereby we know him to be one lawfully called to thiâ— high honour and not to haue intruded himselfe as was likewise obserued before Heb. 5.4 These things with the rest m ntioned in the interpretation are here necessarily to be called to minde againe Generally the comfort hereof may euidently appeare in this that by the grace and vertue of this most holy anointing of our Sauiour Christ all true beleeuers are called to the dignity of christianity according to that which is recorded Acts. 11.16 Where wee see the originall of this honourable name And in the 1. Ep of Iohn ch 2. verses 20. and 17. Where we haue the comfortable signification of it in part as noting that spirituall knowledge wisedome and discretion which christians receiue from Christ But let vs search out the comfort of the â—â—â—â—nting of our Sauiour more particularly Question And first What is the comfort of his anointing to the Prophetship that is to be the Prince of all Prophets and the chiefe Doctor Teacher of the Châ—â—â—â— Answere It is very comfortable in that wee are hereby put out of all doubt whom wee are to heare and in whose doctrine we may safely rest and stay our selues ExplicatioÌ„ proofe It is a very great comfort indeede as we may perceiue by the consideration of the contrary For it breedeth a very vncomfortable distraction and confusion â—n the minde of a man dâ—sirous to know the truth when through the diuersitie of Sects and Teachers hee knoweth not whom to beleeue nor to whom he should ioyne himselfe To this end therefore it may iustly be to the singular comfort of euery christian to consider euen to the certifying and quieting of his minde in this behalfe that our Sauiour Christâ—s vndoubtedly appointed of God to be the onely chiefe and vniuersall Doctor and Teacher of his whole Catholike and vniuersalâ— Church For so â—ur Sauiour himselfe saith Matth. 23.8.10 One is your Doctor Christ And to the end we might the rather be coÌ„fortably established in thiâ— point our Sauiour doth most earnestly and vsually affirme his doctrine in a manner of asseueration proper to himselfe saying Verily verily I say vnto you c Wherevpon also he hath this title giuen vnto him that he is Amen faithfull and true yea the very truth it selfe as we haue seene before To this purpose also it is testified that he hath taught vs the will of God from the bosome of the Father Iohn 1.18 And that â—n him are hidden all the treasures of wisedome and knowledge Colos 2.3 Read also verse 4 c. This I say saith the Apostle lest any man should beguile you with entising words c. As ye haue therefore receiued Christ Iesus the Lord so walke ye in him rooted and built in him established in the faith as ye haue bin taught abouÌ„ding therin with thanksgiuing c This comfort may well be furthermore obserued from the speech of the same Apostle borrowed from the Prophet Moses Rom. 10.6 c. Say not in thine heart who shall ascend into heauen c. or who shall descend into the deepe c. The word is neare thee euen in thy mouth and in thine heart c. And herewithall did Peter comfoâ—t himselfe and hiâ— fellow Disciples Iohn 6.60 For to whom shall we goe saith he to our Sauiour Christ Thou hast the words of eternall life Let vs therefore conclude this point with the words of our Sauiour the very true wisedome of God Pro. 8.33.34 Blessed is the man that heareth me watching daily at my gates and giuing attendance at the postes of my doores For he that findeth me findeth life and he shall obtaine fauour of the Lord. Thus then it is very comfortable to our faith that our Sauiour Christ is anointed of God to be our Prophet We shall see it yet more fully when we come to his doctrine It followeth now that you are to shew what the comfort of the same our faith is Question in that he is anointed of God to be our high Priest yea a royall and kingly high Priest What I say or how great may the comfort of this be Answere The comfort thereof is so much the greater by how much his most holy and high Priesthood is infinitely more beneficiall and profitable to the Church then euer was the Priesthood of Aaron in so much as he is a most mercifull high Priest and able to saue them that come vnto God by him seeing he liueth for euer to make most effectuall intercession for them That it may be so much the more comfortable we may euidently perceiue by that testimony and comparison which the Apostle maketh in this behalfe Heb. cha 2. ExplicatioÌ„ proofe verse 17. And cha 7. the whole chapter c. But is there no other comfort Question In so much as our â—auiour Christ is not onely a high Priest but also of a royall and Princely order Answere this doth further more warrant vnto vs not onely his high estimation with God but also that hee shall preuaile against all the aduersaries of our saluation It warranteth vs also that he hath power and authoritie to make lawes for the gouernement of his kingdome as also to appoint offices and officers for the administration of his
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
is set downe in the same 2. ch of St. Luke as it followeth froÌ„ the 41. vâ— to the 51. Question Rehearse the words of the Euangelist How doth he set them downe Answere 41 Now saith the Euangelist his Parents went to Ierusalem euery yeere at the feast of the Passe-ouer 42 And when he was twelue yeere old and they were come vp to Ierusalem after the custome at the feast 43 And hâ—d finished the daies thereof as they returned the child Iesus remained in Ierusalem and Ioseph knew not nor his mother Beliefe in God the Sonne who â—ed most holy and iust life full of tentations sufferings 44 But they supposing that he had beene in the company went a daies iourney and sought him among their kinsfolke and acquaintance 45 And when they found him not they returned back to Ierusalem and sought him 46 And it came to passe three daies after that they found him in the Temple sitting in the middest of the Doctors both hearing them and asking them questions 47 And all that heard him were astonied at his vnderstanding and answers 48 So when they saw him they were amased and his mother said Sonne why hast thou thus dealt with vs behold thy Father and I haue sought thee with heauy hearts 46 Then said he vnto them How is it that ye sought me knew ye not I must goe about my fathers busines 50 But they vnderstood not the word that he spake vnto them ExplicatioÌ„ proofe In this text we see many things recorded concerning Ioseph and Marie whereby both their godly care of worshipping God themselues and also of performing the dutie of godly Parents in bringing vp their child with religious education wherein they are most memorable examples to all Parents to put them in minde of their dutie in that behalfe Yet in so much as all that is recorded doth principally respect our Sauiour himselfe who was more willing and readie euen from his youngest yeares of discretion to practise euery good and holy duty then they were to moue him vnâ—o it we will therfore principally coÌ„sider all things as they do concerne him And first of all among the admirable things recorded in the words of our text let vs obserue his most willing readines to goe vp with his Parents to the Temple according to the commandement of God wherein he giueth streight charge that euery male should doe so yea euen chi dren so soone as they might be sit to endure the trauell of the iourney according to the nearenes or far remoued distance of their dwelling places from the Temple of Ierusalem Wherefoâ—e our Sauiour most willingly taketh paines to goe a great iourney thither with his Parents at this twelfth yeare of his age And as he went vp to Ierusalem at this feast so no doubt he had ordinarily accompanied them to the Synâ—gogue at home from Sabbath to Sabbath So that he is therein to be esteemed of vs in his childhood for a most notable example to all children how they ought euen from their first yeares to settle their hearts to seeke rightly to know God and accordingly to worship and serue him and to this end obediently to harken to the instructions and counsells of their godly Parents and together with them gladly to frequent the house of God the place of his publike worship and in the priuate housen of their Parents to delight in reading of the word of God and in conferring and talking of it as we may perceiue that our Sauiour did being yet but a childe And secondly let vs obserue from the effect the admirable profiting of our Sauiour vnder his domesticall education and gouernment though it was not after the manner of Schollers set to schoole or sent to the vniuersity c. but after the manner of the bringing vp of the poorer sort who if they be taught at all are taught at the leasure of their Parents at home For notwithstanding any defect in his education through the pouerty of his Parents he did neuertheles so behaue himselfe at the Temple in the exercise of conference and catechising which was euen then in vse among the Teachers of the word an exercise allowed by God and iustified by our Sauiour Christ in his ioining with them therein and also by his expresse testimony in that he calleth it by the honourable name of his heauenly Fathers busines that all the Doctors and so many as heard his most wise questions and answers were astonied thereat and for a declaration of their admiration at his wisedome the Doctors take him vp and set him among themselues as the Euangelist giueth plainely to vnderstand So that out of question euen in the learned Doctors iudgement our Sauiour cleared many things concerning the true doctrine of God and the holy Prophesies concerning the Messias c. in such sort as was far aboue that which might be expected from a childe of his yeares and from such kinde of education as he had according to that which was afterward with a bad minde obiected against him as we read Matth. 13. the end of the chapter Herein therefore seemeth to be performed at the least touching some excellent beginnings Beliefe in God the Son who was born â—y the Virgin Marie and as a hand sell of that which followeth that which the Prophet Isaiah foretold ch 50.4 The Lord God hath giuen me a tongue of the learned that I should know to minister a word in time to him that is wearie he will raise me vp in the morning in the morning he will awaken mine eare to heare as the learned c. For no doubt this singular measure of grace at this time of his age which neuer diminished but grew continually declareth plainely that our Sauiour was specially taught of God euen from the holy Ghost immediately rather then from any humane instruction whereof to speake simply he stoode in no need as we and all other doe from our childhood and thenceforth continually saue that in all things he would humble himselfe to the vsing of the meanes to the performance of all obedience in our behalfe and to leaue a most notable example to vs what we ought to doe concerning the same Thirdly whereas it might be thought that our Sauiour should in this extraordinarie action of his through that zeale he bare to the glory of God his heauenly Father something forget his dutie to Marie his naturall mother and to Ioseph his reputed naturall Father in which respect Marie beginneth to charge him and that with no small appearance of reason because he put them to great griefe of minde and trauell of bodie by reason of his conveying of himselfe from them let vs notwithstanding dulie consider the matter from the defence of our Sauiour and we shall finde all things so cleared that all the blame if there were any due belonged to his Parents and not to him For as our Sauiour giueth plainely to vnderstand the duties to God who is
strangly carried if it be weighed in the vneuen balance of humane reason Neuertheles so it seemed good to the diuine wisedome of God euen at the first to humble his owne Sonne by such a strange triall Yea and thus would our Sauiour the Sonne of God humble and abase himselfe that by his entrance or rather euen in his preparation to his most holy office in our behalfe it might appeare vnto vs that we could not by him be brought to glory but he must be euery way humbled for vs. And yet againe this humiliation was not without glory in that as Moses was susteined 40. daies and 40. nights in the mount without foode so was our Sauiour in that the wilde and sauage beasts durst not approach to hurt him but most of all in that though the Diuel himselfe was leâ— loose as it were to haue his full scope to vse all his serpentine subtiltie and craft to tempt our Sauiour as he had done Adam in the garden of Eden and that with as much dis-aduantage to our Sauiour as might be yet he could not in the least iote preuaile against him but contrariwise was altogether foiled Whereat as the holy Angels were reioyced and ministred to our Sauiour so ought wee to reioyce at this beginning of his holy victory But touching this incounter of our Sauiour Christ with the Diuel to the end we may consider of it to our profit in some order two things are of most worthy obseruation Fâ—â—st what the most dangerous tentations of the Diuel were to the end we may take our warning to watch against them Secondly by what meanes our Sauiour ouercame them that wee may learne from him what course we are to take as it were vnder his coÌ„duct that we also may ouercome For as he would not simply and by an absolute power ouercome the diuel by restraining him from tempting but by resisting and reiecting of his tentations framed as cunningly as might be so must not we looke to be freed from the temptations of Satan but wee must arme our selues to resist them in a wise and lawfull course that so by striuing through the power of the grace of our Sauiour Christ we may at the last though with much a doe happily ouercome Let vs therefore stay awhile to consider of these points most worthy our obseruation as was said euen now And first which were the tentations of the Diuel such as he assaulted our Sauiour withall Question and are for our admonition and warning against them mentioned by the holy Euangelists Answere The first tentation was vnto distrust in the fatherly prouidence of God yea to the discrediting of that expresse word and testimony which God the Father gaue from heauen of our Sauiour that he is his Sonne The second was to the contrary presumption and tempting of God without warrant of his word The third was to ambition and couetous desire after the riches and vaine-glorie of the world and for the loue thereof to the worship and seruice of the Diuel in stead of the true God Let vs heare the text and so shall all things be the more cleare and manifest vnto vs. Question How reade you What are the Euangelists words Answer The Euangelist Matthew reporteth the history thus from the beginning of his 4. chapter 1 Then saith he Iesus was led aside of the Spirit into the wildernes to be tempted of the Diuel 2 And when he had fastâ—d forty daies and forty nights he was afterward hungry 3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Deut. 8.3 4 But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God 5 Then the Diuel tooke him vp into the holie Citie and set him on a pinacle of the Temple Psal 9â— 11 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall â—â—ft thee vp â—est at any time thou shouldest dash thy foote against a stone Deut. 6.16 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lorde thy God 8 Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9 And said vnto him All these will I giue thee if thou wilt fall downe worship me Deut. 6.13 chap. 10.20 10 Then said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11 Then the Diuel left him and behold the Angels came and ministred vnto him ExplicatioÌ„ proofe Here we see the temptations of the Diuel which were mentioned before plainely laide before vs and the answeres of our Sauiour to the same Wee read them recorded likewise by the Euangelist Luke chap 4. verse 1. c. to the 14. as was noted before though in a diuerse disposing of the temptations he rehearsing the last of Mathew in the second place But we will follow Matthew his order without any preiudice to Luke knowing that they doe not so much stand vpon the order where it is not necessarie as vpon the things themselues which they alwaies faithfully report and wherein they doe in this historie iointly accord In this their ioint report beside the temptations themselues their are diuerse circumstances or rules profitably to bee obserued as you haue bene taught the which serue well to the discouering of the Diuels notable craft and malice practised in them Question Which are the circumstances Answer First wee are giuen to vnderstand that the Diuel is readie chieflie to assalt those that are in speciall callings and are most like to be the speciall instruments of God to ouerthrowe his kingdome The second circumstance is that hee watcheth to take the most dangerous occasion and opportunitie therunto that may be The third is that he tempteth to contraries that is when he seeth that he caÌ„not preuaile to turne aside on the left hand he will labour to draw vs aside on the right hand Moreouer when he cannot preuaile vpon special occasions then hee fleeth to those which doe commonly most earnestly affect all flesh Finallie we must consider that the tentations of the Diuel are not bare and naked motiues as if a yong childe should wantonlie mooue his mother to giue him some thing which she knoweth to be verie hurtful to him but he cometh with strong delusions if they may be admitted and he is armed with fierie dartes which will mightilie and dangerouslie pierce except the parties assalted be defended as it were by armour of proofe ExplicatioÌ„ and proofe The circumstances or rules and obseruations are euident by the practise of the Diuel in that course which he tooke in tempting our Sauiour as we see it after a
sorte before our eyes For first of all in so much as hee assalteth our Sauiour Christ the Sonne of God with all the craft he can and without all dread or shame c who may looke to escape his wicked and dangerous assalts Let therfore both King and Prince ministers of the word and euery good Christian looke diligentlie to themselues and stand watchfullie vpon their garde And so much the more ought euery one to doe it by howe much his fall may be the greater and more hurtfull not onely to himselfe but also to many other Secondly that the Diuel doth most narrowly watch the occasion it is plaine likewise in that he tempteth not our Sauiour Christ to make proofe whether he were the Sonne of God by trying whether he could turne a stone into bread vntâ—ll our Sauiour was verie hungrie This which he did at this time in his dealing with our Sauiour in obseruing the occasion is his vsuall practise with euerie of vs and all other And it is so much the more daÌ„gerous in respect of vs because he hath the aduaÌ„tage against vs by one sin to make way for another For when a man is in his angry moode then doth he teÌ„pt him or rather push him forward to vse reprochfull speeches c. When a man hath intemperatelie filled himselfe with daintie meates and strong drinks apt to prouoke lust then he teÌ„pteth to fornication c. When a man is in want he tempteth to distrust in the prouidence of God And if he be discontented giue place to murmuring then doth he tempt him further to speake c. He taketh the aduantage against vs in all things both from the excesse of naturall corruption to this or that euill and also from the weaknes of grace toward this or that good dutie Thirdly as he attempted to deale with our Sauiour so doth he vsuallie with all other that is to draw them aside on the right hand if he cannot on the left And seeing he doth so vsuallie preuaile as he hath had experience from the beginning of the world to this day in that he hath drawne thousands to be prodigall when he hath not found them to be pliable to be couetously sparing others againe to be miserably sparing couetous when they were not so apte tâ— prodigall and wastefull expences yea seeing he hath preuailed so strangelie with many that of couetous he hath made them prodigall other againe of prodigall couetous of Atheists hypocrites contrariwise of hypocrites atheists c. by a change of one sinne for another It is therfore the lesse maruell that he doth in this wise set vpon our Sauiour Christ in hope at the least that peraduenture he might preuaile to peruert him one way or other as he had preuailed with Adam and Eue in the beginning But the Deceiuer is here deceiued and altogether frustrated of his hope to the great glorie of God and to the singular reioicing of our hearts in that wee haue in the conquest of our Sauiour the assured hope of our victorie and preuailing against him Fourthlie the Deuil is so expert that when he wanteth speciall occasions yet hee is neuer destitute of matter to worke vpon seeing he hath alwaies at hand the common and continuall corrupt disposition of mans nature howsoeuer he was disappointed in our Sauiour For he knoweth well that self-loue and the loue of this world with ambition and pride c. are naturallie borne and bred in euerie man Yea so as that which is bred in the bone will hardlie out of the flesh as the common prouerb is Euery man is desirous of worldlie riches and preferment c. In these respectes therefore the Deuill neuer wanteth worke though he haue not alwaies those speciall occasions which he hopeth for and taketh hold of whensoeuer they come in his way Finallie that the Deuil is no weake and trifling Tempter after the manner of a wanton childe c. it is euident from that wee read 2. Thes 2.9.10.11 c. 2. Tim 2.26 and Reuel 12.9 For he is mightie against the wicked yea sometime against the poore children of God though we see no powerfull effect against our Sauiour blessed be God for it Such therefore were the temptations of the Deuill against our Sauiour the which also are his daylie tentations and the verie manner of his tempting which he doth most cunninglie practise with newe deuised plottes and stratagemes against vs all For this we must vnderstand that the teÌ„ptations mentioned by the Euangelists are not all wherwith the Deuill assaulted our Sauiour in the tentation of fourtie daies Neither did he leaue our Sauiour but onelie for a season when those daies were ended as Saint Luke certifieth vs cha 4.13 Onely these few are mentioned which it concerneth vs speciallie to know and that from those instances wee might be made warie and watchfull against these and all other like vnto them whatsoeuer we shall be tempted vnto contrarie to the holie will and commandement of God as it is our dutie and doth stand vs most necessarilie vpon to watch alwaies most earnestly against them Now therfore from the temptations themselues and the circumstances or rules for the discerning of the craftie trade of the Deuill therin let vs come to see howe our Sauiour did repell and beat back the tentations offered vnto him For this also is verie behooffull to practise after the example of our Sauiour himselfe to the ende wee may through his grace ouercome Question What course therefore did our Sauiour take to repell the tentations of the Diuel Answere By the right vse and application of the holie Scriptures the which are rightlie termed the Sword of the spirit our Sauiour did cut asunder and vtterlie frustrate all the Diuels tentations though he had euerie way most subtilie contriued them and that euen vnder colourable abuse of the holie Scripture it selfe Explication and proofe Herein therfore let vs for our imitation obserue this excellent wisedome of our Sauiour that wee rightlie vnderstanding the holie scriptures may rightly vse them to the discouering and repelling of the Diuells abusing of them By cleauing to the truth of the scriptures let vs reiect all his forgery and lies which he shall goe about to countenance and impudentlie to face out by them For so we see plainly that out Sauiour did As for example wheras in the first tentation the Diuel sought as cunninglie as he could to discredit the word and testimonie of God the Father vttered in his most solemne proclaiming of him to be his Sonne our Sauiour doth contrariwise vphold the truth of the word of God by the word that is the truth of the word latelie vttered by the word long before written Yea for answere of all the tentations hee saith It is written It is written It is writteÌ„ Wherfore for the answering of tentations if we wil tâ—ke the speeding course wee must not betake our selues to reuelations from heauen nor to carnal
most blasphemous reproches which they and their rulers raised vp agaist him could not doe it Math 11.19 and ch 12.24 No other grieuance or vndutifull dealing of the part of any could doe it as it is notablie testified in the holie Gospel If we would haue any further proofe of the most perfect constancie of our Sauiour hiâ— death was the full sealing vp and confirming of all as we shall see further when we come to inquire of â—t And in the meane while we may take a taste from his most resolute settelâ—ng and preparing of himselfe to the enduring of it Matt 16.23 26.53.54 and Lu 12.49.50.51.52.53 Question BVt now that we may proceede to the rest of those things which are to be obserued concerning the life of our Sauiour Haue we any promise recorded in the holy scripture that our Sauiour should be thus holie and righteous in the perfit obedience of life as well as that he should be perfitlie holie by Conception and birth to our benefit Answer Yea God made a promise of it to his Church as it is euideÌ„t Isa ch 11 2â— v 1.2 c. And ch â—0 8 ch 53.9 Likewise Ier 23.6 They shal cal him the Lord our righteousnes These Prophesies haue indeed the nature of promises were giuen forâ—h no doubt ExplicatioÌ„ proofe by the commandement of God for an assured testimonie that hee should be such a one as he was by the holie Prophets described to be Herevnto also tende those allegoricall and patheticall loue-descriptions of our Sauiour Christ by the Church in the Song of Songs where hee is set forth to be most comely and beautifull from the toppe to the toe yea altogether delectable matchles and incomparable And thus the Promise being comfortable of it selfe may well drawe vs to a further consideration of the comfortes that faith findeth in the perfit holines and righteousnes of our Sauiour Christ Question What may these be Answere All doe rest in this one in so much as hereby we are assured that he hath fulfilled the lawe for vs and that he is a fit Person to stand betwixt God and vs and to offer vp that onely propitiatorie sacrifice which is auailable to take away our sinnes and to reconcile vs for euer to God ExplicatioÌ„ and proofe All resteth in this indeâ—d For insomuch as he was to die for our sinnes it wâ—s necessarie that hee should liue without sinne And so it is testified of him that he knew no sinne Otherwise he could not haue taken away our sinnes But now that we knowe he was perfitlie righteous euen that holie and righteous one so appointed and approued of God there is nothing wanting that wee can desire more to the comfort of our consciences in this behalfe NOwe therfore what dutie belongeth herevnto Question The holie Scriptures doe teach vs in this respect that our Sauiour Christ hath not onelie fulfilled the perfect righteousnes of the law for vs Aâ—swer but also that he hath therwithall giuen vs an example how we our selues and all Christians ought trusting in his grace to indeuour more and more to serue and obey God our heauenlie Father in all righteousnes and true holines all the dayes of our liues The holy Scriptures doe teach vs so much indeede The danger of not beleeuing according to that which we reade Iohn chap. 13. verses 12 13 c. 1. Cor. 11.1 Ephes 5.2 and 1. Pet. 2.12 And it standeth with all good and holy reason that it should be so For seeing our Sauiour humbled himselfe to walke in all good dutie both to God and toward all men neither refused the dutie belonging to euery age nor the labour of his hands in a poore estate yea though he was the Sonne of God who can without shame and blushing goe about to draw his necke out of the yoake Nay who can but acknowledge that it is his bounden dutie after the example of our Sauiour Christ to endeuour after all vprightnes and integritie after all diligence and painefulnes after all faithfulnes and constancie in the discharge of the duties of our callings wherein the Lord hath set vs. Question TO conclude this point Is there any danger in not knowing nor beleeuing the perfit holines and righteousnes of the life of our Sauiour as well as the holines of his nature and in not endeauouring to obey God according to his example in all things wherein it is meete for vs to be imitators and followers of him Answer They that doe not know and beleeue this cannot beleeue in our Sauiour Christ as in a meete and sufficient Person to be a mediator to satisfie Gods iustice for our sinnes and to make an euerlasting reconciliation and attonement with his diuine Maiestie for vs. ExplicatioÌ„ proofe It is very true Neither can any such reape any profite or benefit by his death This therefore is carefully to be auoided as a very great danger and as rocke that would cause shipwracke of faith For if our Sauiour Christ had beene a sinner himselfe which God forbid we should once thinke though his aduersaries did so blaspheme as our Sauiour himselfe complaineth Matt. 11.19 how should we haue any comfort that he satisfied for our sinnes and not rather for his owne But for the remouing of this so dangerous and vncomfortable a doubt hee doeth else-where very earnestly reply against all these and all such slanderous calumniations to iustifie the righteousnes of his life And namely Iohn ch 8. verse 28. I doe nothing of my selfe c. and verse 29. I doe alwaies those things that please my Father And verse 48. Which of you can rebuke me of sinne And whereas they feare not to blaspheme most wickedly and to say that he had a Diuel our Sauiour answered them I haue not a Diuel but I honour my Father and ye haue dishonoured me And I seeke not mine owne praise but there is one that seeketh it and iudgeth And verse 55. I know God and keepe his word And ch 10.32 When the Iewes went about to stone our Sauiour Many good works saith he haue I shewed you from my Father for which of these works doe ye stone me As though he should say If ye will needes stone me it must be for well doing and not for any euill which ye can iustly charge me with And he proceedeth further to iustifie himselfe against their reply in the same place Read also ch 12.49.50 and ch 14.31 Hetherto of the life of our Sauiour Onely this reserued that we are hereafter to inquire more fully of the last part and conclusion of it wherein the perfection of all his most holy vertues doe most brightly shew themselues as then we shall by the grace of God make it very plaine from the holy history thereof Beliefe in God the Son who taught a most holy and perfect doctrine Beliefe in God the Sonne who taught a most holie and perfit Doctrine IN the meane season his
bed This worke of our Sauiour was so reuerend and gracious that the people were amazed at it and praised God as Saint Luke reporteth verse 26. and beeâ—â— filled with feare they said Doubtles we haue seene strange things this day And Mark ch 2.12 Wee neuer saw such a thing Moreouer Luke chap 13.10 11. Our Sauiour of great compassion The grouÌ„d and history of them loosed a woman from her disease who had a spirit of infirmitie eighteene yeares and was bowed together so as she could not in any wise lift vp her selfe For as the Euangelist saith our Sauiour seeing this pittifull creature called her vnto him and said vnto her Woman thou art loosed from thy disease And he laid his hands on her and immediately she was made straite againe and she glorified God The which gratious worke of our Sauiour when it was reprooued by the vngratious Ruler of the Synagogue vnder this pretence that it was vnlawfull to be done on the Sabbath day our Sauiour doth so gratiouslie defend it that hee put his aduersaries to shame and all the people reioyced at all the excellent thinges that were done by him Of this sorte also were those mercifull cures which our Sauiour did vpon manie Lepers As Luke chapter 5. verses 12.13 Hee healed one that was full of leprosie that is one that was as wee would say in our language a fowle leper Such a one as was also that Simon of whom wee reade Matth 26.6 who for the memoriall of that gratious cure which our Sauiour wrought on him did beare the name of Simon the leper as though it should be said This was hee who beeing a verie leprous man was by the fauour of our Sauiour Christ cleansed of it And againe Luke chapt 17.12.13 c. He healed tenne lepers at one time Of whom it is said to their reproofe that although all were cleansed yet onely one returned to giue thankes to our Sauiour for this great benefit Such therefore were the miracles which our Sauiour wrought for the helping of the bodies of men in regard of their bodilie diseases more externallie apparant to the eyes of men NOwe concerning more inward diseases and sicknesses wee reade first Iohn 4.50 c. that our Sauiour healed the Rulers sonne who was sicke of a burning ague euen neare vnto death Likewise Marke chapt 1.30.31 he healed Simons wiues mother who lay sick of a feuer For as the Euangelist reporteth Our Sauiour came and tooke her by the hand and lifted her vp and the feuer forsooke her by and by and shee ministred vnto them Hee healed the Centurions seruant also who was sicke vnto death Luke 7. 3.4.5.6 c. Of this sorte of miraculous cures was the healing of the woman troubled greatlie by the space of twelue yeeres together with an issue of bloode who had spent all her substance vpon Phisitions but could not be healed by the skill of any of them This woman did our Sauiour heale Luke chapter 8.43 c. 48. Of this sort also were those inward dolorous gripings by collicks conuulsions c. Of the which our Sauiour healed many For so we read Matt ch 4.24 They brought vnto him all sicke people that were taken with diuers diseases and gripings c. and he healed them And Mark chap 1.34 He healed manie that were sicke of diuers diseases And likewise Luke 4.40 Yea our Sauiour did not onely heale many that were sicke of diuers inward diseases euen to the pointe of death but for a further declaration of his diuine power hee restored diuers of those to life whom diseases and sicknesses had depriued of life These therefore wee will in way of an addition to the former here call to mind as a further amplification of the diuine power of our Lord Iesus Christ Of these wee haue three recorded euerie one more notable and admirable then the other For first our Sauiour restored the daughter of Iairus a childe of the age of twelue yeeres her life beeing newe gone out of her bodie Marke chapt 5.21.22 c. Secondlie a widowe of Naiâ—es onely sonnâ— he being not onely laide forth by the walles for dead but also layd vpon the beare yea carried on mens shoulders onward to the place of buriall Luke chap 5.12 c. This corse did our Sauiour restore to life Tâ—irdlie hee restored Lazarus to life after that he had beene dead by the space of fower dayes and so had layen buried in the graue Iohn chapter 11 verse 39. c. Hitherto of the two former sortes of our Sauiours Miraculous workes in their seâ—erall kindes NOwe the third and last sorte of those mentioned in the beginning of this our collection was concerning the soules of men Let vs henceforth câ—ll them also to minde Of these there are two sorts or rather two degrees of one and the same kind For our Sauiour did not onelie restore those to their right mindes who were Lunatike thâ—t is to say either sicke of that disease which we doe call the saking sicknes or otherw se frantike and mad at certaine times and seâ—sons of the yeerâ— but also he changed the heartes of great sinners from their sinnes to the saith and obedience of God by the speedie and as one would say extemporall power of his diuine word and commandement Of the first sorte we reade Matth 4.24 Where it is written that our Sauiour healed the Lunatike And chapt 17 1â— c. the mans sonne whom â—ur Sauiour healed of his deafenes and dumbnes as S. Mark wrâ—teth ch 9. â—â— was also Lunatike as the Euangelist Matthewe testifieth reporâ—â—ng the Fathers words thus Master haue pittie on my sonne for he is lunatike and sore veâ—ed for oftentimes he falleth into the fire and oft times into the water c. This childe our Sauiour healed of his lunasie as it followeâ—h verse 18. To this sorte belongeth the deliuerance of those that were possessed of Diuels Of which most miserable persons our Sauiour deliuered some who were possessed of one aâ— Marke chapt 1. verse 23. c. Vpon the sight wherof the people as the Euangelist obserueth were all amazâ—d so that they demanded one of another saying What a thing is this c And vâ—rse 34 He cast out many Diuels and suffered them not to say they knewe him Oâ—â— Sâ—uiâ—ur did likewise cast a Diuell out of the Canaanitish womans Daughter Matth 15.22 c. 28. Thus our Sauiour deliuered manie that were possessed onely with some one Diuel a piece Bâ—t out oâ— some other he cast out manie Diuels which had taken possession of â—ne For out of Marie Magdalene he cast seuen as we reade Luk 8.2 and Marke 16.9 And out of the man that kept among the graues whom nâ— fetters or chaines could holde our Sauiour cast out verie manie Diuels For as we read Mâ—rke ch 5.2.3.4 c. when our Sauiour demanded the Diuels name not thâ—t he was ignorant but that heereby might be knowen to vs the greaâ—nes of this
earnestlie affected to giue glorie to God in the reading hearing anâ— meditating vpon them as anie euer were or ought to haue bene in the present beholding of them when they were wrought before them Wee ought likewise from them to comfort and strengthen our faith that our Sauiour is the verie true Sonne of God the promised Messiah c. Yea and so to rest satisfied in the confirmation therof by his miracles that henceforth wee desire no more for anie further confirmation thereof Wee ought accordingly more and more to submit our selues vnto him and his holie doctrine euen as we would gladlie be more and more partakers of the fruit and benefit of his most gratious diuine and all-sauing power Finalie wee ought to take incouragement from hence to seeke vnto our Sauiour Christ for helpe and succour in all our necessities It is verie meet indeed that wee should doe so ExplicatioÌ„ proofe And herein as touching the first branch of the Answer wee haue manie of the â—eholders of the working of these miracles by our Sauiour verie worthie examples as may appeare from their speeches rehearsed not long since The which also we may easilie call againe to minde if we shall turne to these and such like places of the historie of the Gospell Matth 15.30.31 Mark 7.37 Luke 5.25.26 and ch 7.16 and ch 13. verses 13.17 and Iohn 6.14 Touching the second branch of the Answer that the Miracles of our Sauiour are sufficient to confirme our faith the testimonie of S. Iohn the Euangelist alledged likewise before is plaine chapt 20.30.31 For as a lease or a deede of gifte beeing once sealed is as firme at the last and for the last yeere as it was for the first so it is in this case The Apostle Paul alledgeth the miracles which he wrought among the Corinthians for the proofe of his Apostleship 2. Epist chapt 12. verse 12. Much rather then may we reason from the miracles of our Sauiour The danger of not beleeuing to make proofe of his calling c. Away therefore with all the palâ—â—ie miracles of poperie to confirme any doctrine contrarie or not agreeing with the least point of the Gospel Away I say with all their lying Legends c. For they hinder and destroy faith but no way helpe and establish it The third branch is of it selfe so cleare that we neede vse no proofe for it And so is the last branch also to euerie teachable Scholler For seeing our Sauiour hath healed all kinde of diseases the due consideration hereof doth notably discouer the wicked vanitie of all superstitious ones who seeke to themselues so many Patrones as the seuerall members of our bodies c. are subiect to diuers and sundry maladies Question To conclude all that we haue furthermore to obserue concerning the miraculous works of our Sauiour Is there any danger in not beleeuing that our Sauiour Christ hath wrought them as they are recorded by the holy Euangelists Answer They that will not beleeue the miracles to be wrought by our Sauiour according to their testimonie will neuer truly beleeue in him to be the true Christ nor that his doctrines recorded by them is the onely true doctrine of saluation ExplicatioÌ„ proofe It is very true For the doctrine of our Sauiour Christ is in maiestie and strangenes to humane and carnall reason like to his workes That is the doctrine is as much aboue carnall reason as the works exceeded common sense This is as strange to the carnall eare as they were in the eye of flesh Moreouer this is certaine that such as will not beleeue the true miracles of our Sauiour Christ they are in very great and speedie danger to be deceiued by false miracles in time of teâ—tation and so to be led to imbrace lying doctrines as our Sauiour giueth to vnderstand concerning all such Matth. chap. 24. verses 23 24 25. And so doth the Apostle Paul 2. Thes 2. verses 9.11 And Iohn Reuel ch 13. verses 1â— 14 Let vs in this behalfe take warning from the heauy iudgement of God vppon the prowd Pharisies For they blaspheming the miracles of our Sauiour were giuen vp to the hardnes of their hearts and to beleeue lies Let vs also admonish our selues from the fearefull example of the foolish Papists euen to this day who for want of due regard of the miracles of our Sauiour haue suffered themselues to be blindely led and confirmed in false doctrine by euery fabulous report or superstitious beholding of lying miracles which were no better then iuggling trickes of deceiuers such as were the sweating of the crucifixe and the weeping of their Ladie c. Finally let vs be admonished from the words of the Euangelist Iohn chap. 12. verses 37 38 39 40 41. Though saith he our Sauiour had done so many miracles before them yet beleeued they not in him That the saying of Esaias the Prophet might be fulfilled that he said Lord who beleeued our report c. And from the words of our Sauiour himselfe chap. 1â— verse 24. If I had not done works which no other man did they had not had sinne but now they haue both seene and haue hated both me and my Father And Finally from the wordes of the Apostle Hebr. chap. 2. verses 3.4 How shall we escape if we refuse so great saluation as hath been both preached by the Lord and also confirmed by signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne will Beliefe in God the Son who suffered vnder Pontius Pilate Beliefe in God the Sonne who suffered vnder Pontius Pilate The grouÌ„d and history more generally HAuing thus interposed our inquirie concerning the life doctrine and miracles of our Sauiour Christ betâ—eÌ„ the birth and the time of his principall sufferings vnder Pontius Pilate the which were approching the time of his death Let vs now proceede to consider of these his sufferings as they follow mentioned in the Articles of our beliefe Rehearse ye therefore the words againe Question Which are they Answer They are these He suffered vnder Pontius Pilate was crucified dead and buried he descended into hell ExplicatioÌ„ proofe In these words the Articles of our beliefe doe shew vs how after that our Sauiour Christ had performed his office of Prophetship in teaching the doctrine of the Kingdome of God and also giuen forth such a glimse of his kingly dâ—gnitie and gouernment as was meete the time of his humiliation yet continuing they doe shew vs now in these words how he performed his office of Priesthood and therein his most deepe sufferings and humiliation in that he offered vp himselfe a sacrifice to God for our eternall redemption and prayed for his Church in most earnest manner c. It is true indeede that our Sauiour Christ was from his conception anointed of God to be both a Prophet high Priest King to his Church and people and so is to be accounted
that which we read Iohn ch 12.1.2.3.4.5.6.7.8 The which treason of Iudas vpon that most vnworthy occasion so intended plotted our Sauiour Christ speaketh of againe foure daies after Mat 26. verses 1.2 where also the Euangelist Matthew doth in the verses following record the same wicked occasion that Iudas tooke and testifieth further and that from that time he sought opportunitie to betray our Sauiour he euen therin as the Diuel would haue it fitting the malicious desire of the chiefe Priests the Scribes and Elders of the people who consulted before how they might take him by subtiltie and kill him so as they might best auoid the vproare and tumult of the people verses 3.4.5 c. 14 1â—.16 and Luke ch 22.1.2.3.4.5.6 Thus I say the thought of the indignitie of the most wicked intent and diuellish practise of one of his owne Disciples with whom he had alwaies dealt louingly and kindly c. was some cause of this trouble to the spirit of our Sauiour Christ But this was little in comparison of the chiefe cause which was that most heauie trouble which he did see by this occasion and with the occasion to hast on a pace to the most deepe piercing and wounding of his soule as we shall see further according as the time of the practising or executing of the treason intended and plotted already approched more neare and grew as it were to the maturitie and ripenes of it Question What ground or testimonie haue you for the declaration of this Answere In the 26. chapter of Matthewe thus we reade from the beginning of the 36. verse 36. Then went Iesus with them into a place which is called Gethsemane and saide to his Disciples sit ye here while I goe and pray yonder 37. And he tooke Peter and the two Sonnes of Zebedeus and began to wax sorowfull and grieuously troubled 38. Then said Iesus vnto them My soule is very heauie euen unto the death tarrie ye here and watch with me 39. So he went a little further and fell on his face and praied saying O my Father if it be possible let this cuppe passe from me neuertheles not as I will but as thou wilt And ve se 42. 42. He praied the second time saying O my Father if this cuppe cannot passe away from me but that I must drinke it thy will be done 44. And yet againe we read verse 44. He praied the third time saying the same wordes Explication This third spirituall trouble and agonie fell vpon our Sauiour Christ in Gethsemane as the Euangelist Matthew testifieth the which place as appeareth before in the 30. verse of the same chapter and Luke ch 22.39 was a part of ground of or belonging to the mount of Oliues the which also was on the other side of the brooke Cedron distant from Ierusalem some good space a mile or two And it was also a garden or Ortchard either of Oliue trees or some vineyard as the Euangelist Iohn doth more particularly record and describe the place Iohn chap 18.1 where also it is very likely there were some dwelling housen as euery where there is on euery side of great cities at the least for the dressing and looking to the Gardens there about as may appeare by that which the Euangelist Marke writeth ch 14.51.52 The vnspeakable greatnes of the trouble and agonie of our Sauiour Christ in this place at this time and that for a long time as may be gathered the greatnes of the sorrowe and anguish considered it may be in some good measure conceiued of vs if we will only consider that which the Euangelist saith guided by the holy Ghost that our Sauiour Christ began in this place euen while he was with his Disciples to waxe sorrowful and grieuously troubled The Euangelist vsing such wordes as note an astonishing and amazing or confound ng sorrow and distresse or a perplexitie of mind such as no humane succour or solace can mitigate or asswage But it may be more liuely discerned from our Sauiour himselfe partly by his behauiour and partly by his speech By his behauiour first in that albeit hee tooke three of his Disciples with him to wit Peter and Iames and Iohn as Marke more expresly nameth them euen such as hauing seene his glorie before at his transfiguration might haue beene most fit to be eye witnesses of his humiliation and abasing yet his sorrowes increasinge exceedingly much more then the sorrowes of the woman going to her trauell and seeing them vnfit to be very neare beholders or hearers of them he giueth them their charge that they pray to God for grace that they should not be led into temptation and sodainly breaketh from them as one violently pulled away the space of a stones cast as the Euangelist Luke describeth it chap 22.40.41 that so he might without their vtter discomfiture the more freely humble himselfe and most lamentably bemone his distressed estate before his heauenly Father the bitter cup of whose wrath bent against that sinne of ours which our Sauiour Christ had vndertaken to beare the punishment of and to satisfie for was euen now put neare as it were to his mouth to the end he should drinke it vp for vs. Herevpon therefore he falleth down vpon his face groueling to the earth not satisfying himselfe to kneele vpon his knees Marke 14.35 And afterwards through the vehemencie of the agonie and conflict of his soule his sweat was like drops of blood trickling downe to the ground Luke 22.44 A most strange sweate both for the matter vnheard of before in any neuer so grieuously tortured and also for the quantitie it being so aboundant and that from so thinne and spare a body as wee may conceiue the body of our Sauiour to be which no doubt was not grosse and corpulent as the bodies of many full fed and pampered are Thus by the behauiour of our Sauiour Christ in this time of his trouble and dolour we may perceiue that it was exceeding vehement and bitter and the rather if we doe consider the most perfect patience and magnanimitie of our Sauiour Christ whereby he was able as afterward he did to passe through all the externall vexations that man could possibly prouoke him with The same extremitie of the most grieuous sorrowe of our Sauiour Christ may be yet further discerned from his owne speech partly by those wordes which he spake to his three choise Disciples while yet he was with them My soule is heauie euen vnto death The which no doubt if it had beene vpon any of vs sinfull wretches it would not onely haue taken away all naturall life out of our bodies but haue pressed our soules downe for euer vnto the bottome of Hell But yet more fully may it bee discerned by the wordes of his most lamentable prayer O my Father if it bee possible let this cuppe passe from mee Yea in that he insisteth so vpon the almightie power of God ioined with his infinite mercy as it
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstāce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen frō his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior euē frō the beginning to the end as is euident by the breaking forth of his cōplaint at the last whē hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâ—tting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌ„d historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâ—ed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌ„t neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌ„d and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
that are my kinsmen according to the flesh Neither was this request of Christ a prayer deliberated vpon but the force and vehemencie of the dolour drew this speech from him on a sodaine the which he by and by corrected The same vehemencie did for the present bereaue him of the remembrance of the heauenly decree so that at the instant he did not consider that he was on this condition sent to be the redeemer of mankinde like as it falleth out oftentimes that great anguish doeth cast such a dimnesse vpon the iudgement that all thinges cannot come at once to minde At a worde it is no absurditie at all though a present minding of all thinges doe not alwayes meete in prayer to the disposing of thinges in sette order And as touching that which Christ saith in Marke That all things are possible with God it tendeth not to this end that he should set his power and the vnchangeablenes of his truth and constancie at any â—arre betwixt themselues but insomuch as he could haue no hope otherwise as it is vsuall in great distresses he casteth himselfe vpon the power of God Vnder the name of the pot or cup it was saide elsewhere that the prouidence of God is meant which disposeth to euery one his measure of the crosse and afflictions like as the Father of the familie doth appoint euerie seruant his allowance and distributeth to euery childe his portion And in these words Neuertheles not as I will wee see how Christ immediately euen from the first beginning doth moderate his affections and keepeth himselfe in very good order But here it may first be asked how his will could be pure from all fault seeing it did not agree with the wiâ—l of God For insomuch as the will of God is the onely rule of that which is good and equall it followeth that all affections are â—aultie which doe dissent from it I answer that albeit this is the true vprightenes to frame all our affections according to Gods will yet there is a certaine indirect dislenting in appeaâ—ance which deserueth not blame nor is to be accounted for a sinne as put the case a man desireth the peaceable and prosperous estate of the Church he wisheth that the children of God were deliuered out of their distresse that all sâ—perstitions were vtterly taken away that the rage of the wicked might be so restrained that they should be able to doe no hurt at all These things insomuch as in themselues they are right and good the faithfull may lawfully desire them though it be the pleasure of God to dispose otherwise who will haue his Sonne reigne among his enemies his children to be exercised vnder the Crosse the victorie of their faith and of the Gospel to be made the more glorious by reason of the contrarie craftie deuises of Satâ—n We see then how these desires are godly though in appearance they dissent from the will of God The reason is for that God willeth not that we should alwaies exactly or scrupulously inquire what he hath determined but he giueth vs leaue to aske that of him which is meete for vs to aske so farre as wee are able to discerne But the question is not fully answered For insomuch as it is said a while since that all the affections of Christ were well ordered how commeth it to passe that he doth now correct himselfe For he doth in such sort subdue his affection to the obedience of God as if he had passed measure before Certes in the first request that quiet moderation which I speake of is not so euident in that he seemeth as much as in him lieth to withdraw himselfe and to be vnwilling to doe the office of the Mediatour I answer that he fauâ—ted nothing at all herein because the terrour of death being sodainely cast vpon him there fell vpon him therewithall such an astonishment that he could not but all other thoughts laid aside betake himselfe to this request Neither is it necessâ—rie that we should curiously dispute here whether the forgetfulnes of our saâ—uation could priuily creep into him for this alone ought to satisfie vs that at the time when he brake forth into this request against death none of those things came into his mind which would hinder stop the same Now if any man shal take exceptioÌ„ that the first motioÌ„ was not so wel ordered as was meet seeing it shuld haue bin restraind or euer it had run out so far I answer that we cannot perceiue in our nature as it is corrupted such an ernestnes of affection God the Son who suffered vnder Pontius Pilate accompanied with such moderation as was in Christ but we are to giue this honour to the Sonne of God that we doe not measure him by our selues For so doe all carnall affections boile in vs that they doe easilie breake forth into a stubborne wilfulnes or at the least they haue some scumme mixed with them But Christ was in such sort inflamed through the feruencie of his anguish and feare that hee did neuertheles conteine himselfe 〈◊〉 his measure Yea rather like as diuers sounds differing one from another are so farre from vntuneablenes that they doe make so much the more pleasant and sweete melodie so in Christ we haue the most notable paterne of the mutuall proportion of the wills of God and man so as the one may differ from the other and yet be without all contrarietie or â—arre This place also doth plainely teach that the old Heretikes called Monethelites were exceeding sottish in that they imagined Christ to haue had onely one will Indeede in that he was God hee willed no other thing at all then that which the Father willed wherefore it remaineth that it was his humane soule which had his affections differing from the hidden counsell of God Now then seeing it behooued that Christ should captiuate his will and make it subiect to the authoritie and gouernment of God although it was of it selfe well moderated O how carefully ought we to restraine the licentious libertie of our affections the which are continually both carried with a rash and vnaduised headines and are also full of wilfull sturdines But be it that the Spirit of God doe gouerne vs that we desire nothing but that which standeth with good reason yet doe we owe this obedience to God that we doe take it patiently though our requests take no good successe For this modesty beseemeth faith that we be content though God doe otherwise determine then we doe desire And then especially we are to goe by this rule that wee aske nothing but vnder this condition that God may fulfill that which hee hath decreed in such cases as we haue no certaine and speciall promise made vnto vs. But this cannot be vnles we doe submit our requests vnto him Now it is demanded what Christ obtained by this prayer The Apostle to the Hebrewes chap. 5.7 saith that he was heard in that which he feared For
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
therewithall gaue vp and deliuered the spirit To wâ—om Into the handes of his Father vttering his minde in these very words and that with a loud voice as the Euangelâ—st Luke hath deliuered Now therefore that we see the ground and course of the holy storie concerning this great point of the death of our Sauiour we must remeÌ„ber that which was duâ—y purposed by occasion of the former words of our Sauiour wherein he testifiâ—d that all was finished euen to the death that is to say that now we do obserue in the death it selfe the full perfection of all the most holy sufferings and sacrifice of our Lord Iesus Christ in this offering vp of himself euen to the death of the crosse for our redemption and saluation Question But how may the full perfection of the whole sufferings of our Sauiour be perceiued of vs from his death the sacrificing of himselfe vnto God therein Answere To this purpose we are to obserue three things of speciall moment First that the death of our Sauiour was the very true and reall separation of the soule from the body Secondly that as hath beene obserued before the death of our Sauiour Christ was not constrained but most voluntarie and willing Thirdly that it was in it selfe a cursed death in that it was the death of the crosse Yet so that our Sauiour by bearing our curse vpon the crosse euen to the death hath taken it away and procured most perfect blessing vnto vs and brought life and immortalitie to light for vs. â— Tim 1.9.10 Explication and proofe It is true For first the separation of the soule from the body is manifest by the speeches wherby the Euangelists doe expresse his death And secondly we haue seene it sufficiently cleared before that the death of our Sâ—uâ—our was not enforced against his will but most willing and voluntarie And so it was necessarie For other wise it could haue beene no meet sacrifice to a appease the anger of God against our sins We may perceiue it from our owne death For what is the reason why the death of the righteous is acceptable and precious to God when as the death of the wicked is vile and abominable before him but because the one is yeelded in faith and obedience in hope of a better life c. the other is against the will without faith without repentance c. as if their heauen and happines were in this world much rather therefore yea infinitely much rather must the death of our Sauiour Christ in whose death and for the sake whereof our is accepted of God be most willing and holy with all perfection of faith and obedience And so it was according to that Heb 10.5.6.7.8.9.10 yet when we say our Sauiour died willingly we doe not meane that he was voide of all tentation to the contrarie But our meaning is this that albeit as we haue seene before he was vehemently tempted by experience of naturall infirmitie and feare to shunne it yet because he gaue not place to the tentation but by mightie strife against it ouercame it and wholly gaue ouer his owne will and naturall desire to the ende he might obey the will of his Father therefore we doe both meane and say the rather that he tooke his death most willingly Yea euen in so much the more perfect maÌ„ner by how much the tentation was the more vehement to the contrarie The perfection therefore of the obedience of our Sauiour Christ to our persite iustification in the sight of God is hereby confirmed vnto vs according to that alledged before out of the second cha of the Ep to the Philippians And as we may further perceiue by that which the same Apostle writeth Rom 5. v 6.7.8 c. For Christ when we were yet of no strength at his time died for the vngodly Doubtles one will scarse die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue toward vs seeing that while we were yet sinners Christ â—ied for vs Much more then being now iustified by his blood we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life And not onely so but wee also reioyce in God through our Lord Iesus by whoÌ„ we haue now receiued the attonement And verse 17. As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And ch 8.31 What shall we then say to these things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shal lay any thing to the charge of Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead Read also Ep 1.7 We haue redemption through the blood of Iesus Christ euen the forgiuenes of sinnes through the rich grace of God the Father And Colos 1. v. 19.20.21.22.23 Likewise we may perceiue it by that we read in the Ep to the Heb ch 2. v. 9. By Gods grace he tasted death for all men And verses 14.15 He hath destroied through death him that had the power of death that is the diuel And he hath deliuered all theÌ„ which for feare of death were all their life time subiect to bondage Read also ch 10.9.10 18. likewise 2 Tim. 1 9 10. He hath abolished death c. And in the former Ep of the Apostle Peter ch 1 18 19. we are not redeemed with corruptible things as siluer and gold c. But with the precious blood of Christ as of a lambe vndefiled and without spot And ch 2.24 Christ his owne selfe bare our sins in his body on the tree that we might be deliuered from sinne c. And 1. Iohn 1.7 The blood of Iesus Christ the Son of God saith the Apostle Iohn cleanseth vs from all sinne And chap 2.2 And ch 4 10. And againe Reuel ch 1.5 Iesus Christ hath washed vs from our sinnes in his blood And againe chap 5.9 He hath redeemed vs to God by his blood And Paul Act 20.28 God hath purchased his Church with his owne blood And Rom. 3 24 25. We are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of the sinnes that are passed through the patience of God In the which and like places let vs obserue that by the blood of Christ his sufferings euen to the death and his death it selfe is noted because life as the Scripture saith is in the blood Gen. chap. 9.4 and Leuiticus chap. 17.11.14 And because as we are afterward to consider that the blood yea the water and
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and â—he heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of â—im Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God Exâ—licatioÌ„ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌ„pared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ— a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâ—cted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâ—fieth Nâ—ither did he alone say thus but his company also being stricken with greaâ— feare consented to the same and so at once condemned â—otâ— the Iewes and Pilates and their owne vniust proceedings against him Thus benâ—fiâ—ialâ— as we see the conference and comparing of the Euangelists is But here we cannot
And when I say that wee must haue ground and warrant from the holy Scriptures it is to be vnderstood that in this Question we must haue a speciall respect not onely to the best translations but also euen to the originall text of the Hebrew in the old Testament and of the Greeke in the New For by them of necessitie specially by the Hebrew which the Greek followeth must both the Latine and English and all other Tongues yea the hearts also of all Christians of euery Nation and language be ouer-ruled Let vs therefore examine this point ANd first touching the word to Descend Which are the diuers significations thereof Question Answer First and most properly it signifieth to remoue the body or to come downe bodily from the higher place to the lower But in a borrowed vse of speech when it is referred to man it signifieth an alteration or change of a mans former more comfortable and prosperous estate or condition to a contrarie or very differing estate either of soule or body or any other way without any bodily mouing at all And sometime againe when it is in a borrowed signification referred to God it noteth the manifestation of his diuine presence without any either alteration of estate or motion of bodie from place to place Explication It is true So we reade 2. King 1.4 where according to the first signification Elijah willeth the Messengers of Ahaziah King of Israel to tell the King that he should not come downe frō the bed on the which he was gone vp but should die the death And in the same cha verse 8. the messengers of the King say to Elijah sitting on the top of a mountaine O man of God the King hath commanded that thou come downe And againe verse 11. In the which chapter also fier is said to come downe from heauen at the prayer of Elijah And in many other places the raine is said to descend or come downe from heauen And on the earth the running of it from the higher ground to the lower is called from the same word a descending The like is the vse of the Greeke word caterchomai and also of catabaino either of them signifying to descend or come down as we may see Matt. 17 9. As they came downe from the mountaine catabainonton compared with Luke chap. 9.37 And as they came downe from the mountaine catelthonton So Iames chap. 9.17 Euery good gift commeth downe from the Father of lights catabainon And chap. 3.15 This wisedome that is bitter enuying c. descendeth not from aboue Ouc estin anothen caterchomene And Matt. 7.25.27 catebe e broche The raine fell or descended c. Secondly in a borrowed vse the same words being referred to man signifie the extreame alteration and change of a mans estate from that which was prosperous and comfortable as was said to that which is aduerse and greeuous As Deut. chap. 20. verse 20. Thou shalt make forts against the Citie that maketh warre with thee vntill thou subdue it Word for word vntill it descend that is vntill it be ruinated and so caused to humble it selfe and to stoupe downe vnto thee as some not vnaptly doe expound it And thus it is said of the wicked Iewes themselues Their glory shall descend And man shall be brought downe but the Lord of Hostes shall be exalted Isai 5.14 15 16. And concerning the King of Babell Thy pompe is brought downe the word is caused or made to Descend Isai 14.11 And verse 15. Thou shalt be brought downe or made to descend to the graue to the sides of the pit And chap. 63.6 The Lord speaking of his enemies saith I will treade downe the people in my wrath and make them drunken in mine indignation and I will bring downe their strength or cause it to Descend to the earth And Ezek. 30.6 The pride of the power of Aegypt shall descend or come downe Likewise Zech. 10.11 The pride of Ashur shall be cast downe or caused to descend and the scepter of Aegypt shall depart away And for affliction of soule noted by this word reade 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth downe or causeth to Descend to the graue and raiseth vp c. Likewise when Dauid praiseth God for that he had brought his soule out of the graue and reuiued him from them that goe downe or Descend into the pit he acknowledgeth that his soule was before as it were Descended into the pit that is exceedingly troubled and distressed And so againe Ps 71.20.21 and Ps 86.13 But of this more afterward Wee also in our owne language vse to say of one that is fallen from prosperity to aduersity from a rich or honourable estate to a base and poore degree that such a one is greatly come downe We vse the word also of Descending in a contrary sense to note the noble parentage or stocke of the which one is descended or come But of this enough Let vs now proceed from mans descending to the descending of God This as was said doth onely note the speciall representation of his diuine presence without any moouing of himselfe from one place to another For seeing the godhead filleth all places yea comprehendeth all places but is comprehended of none it must needes be so vnderstood As namely where it is said that he descended vpon Mount Sinay Exod. 19.18.20 And Psal 18.9 Isa 46.1 2 3 4. Hab. 3.3 through the whole praier of the holy Prophet cōteined in that chapter Like vnto this was the descending of our Sauiour before he tooke our nature Gen. 18.20.21 And the descending of the holy Ghost at the baptisme of our Sauiour Christ For the Deitie it selfe to speake properly of the person of the Son or of the person of the holy Ghost did not descend but onely manifested their speciall presence in that manner and by those bodies which they did for the time assume and take But as touching the Sonne of God our Lord Iesus Christ there is yet a more speciall reason of his appearance in our humane nature by his incarnation insomuch as therein he vnited the same our humane nature to his diuine nature in a personall vnion to continue firme and indissoluble for euer in which respect he saith most particularly most properly of himselfe Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Neuerthelesse our Sauiour Christ euen in these words also must needes be vnderstood to speake figuratiuely and in respect of the great mystery concerning the vnion of two natures in one person attributing that to both which is onely proper to one For the Deitie of the Sonne of God did no more descend by locall mouing from one place to another then the humanity was then in heauen when he spake these words to Nicodemus or could afterward ascend vp to heauen but by bodily motion Onely the descension of the Deitie must be vnderstoode of
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
glorified in him God wil also glorifie him in himselfe yea he wil strait way glorifie him ExplicatioÌ„ proofe These words indeede are spoken in regard of the sufferings which our Sauiour was shortly after he spake of them to endure And moreouer in that he saith God is glorified in the Sonne and God wil glorifie him in himselfe he preacheth therein his owne Deitie and so laieth the ground of the doctrine following in the beginning of the next chapter that they shoulde therefore beleeue in him as well as in the Father as wee haue seene it opened and declared before Furthermore our Sauiour in this 13. chapter telling his Disciples of his departure from them first by death and then his ascension vp into heauen and that they were to stay a while here in this world after him he doth therewithall comfort them in this that they should afterward in the time appointed of God follow him and be for euer with him This also hee doth further confirme vnto them in the next chapter as it followeth in our text euen from the first words of the same And againe verse 19. Yet a little while and the world shal see me no more but ye shal see me because I liue ye shal liue also At that day shal yee know that I am in my Father and you in me and I in you And verses 28.29 Yee haue heard how I said I goe away and will come vnto you If yee loued me yee would verily reioyce because I said I goe to the Father for my Father is greater then I. Our Sauiour meaneth this in respect of his humanity and office of mediation For otherwise as he is God he is equall with the Father as his owne words in many places of the Euangelists doe plainely shew and namely in this very chapter as a learned interpreter obserueth by many that is Piscator almost by twentie reasons And heere also this is worthily to bee obserued that our Sauiour Christ at this time meditating of his humiliation and death doth comfort himselfe in the beholding of that glory which was set before the eye of his faith verse 13. as also before chap. 12. verses 23.31.32 And afterward chap. 17.4.5 The which thing also the Apostle obserueth Heb. 12.2 Likewise no lesse worthie is it to be obserued on the other side that at such time as hee was for the present in glory to wit at his transfiguration and at his riding to Ierusalem when the people both olde and young yeelded the honour of a King vnto him he doth euen then ioine with this the meditation of the same his sufferings and death and ceaseth not to renue the speech of them not onely for his Disciples sake to pull away their mindes from their conceites about an earthly kingdome but also that he might the better prepare his owne heart to the willing patient enduring of them Read also Luk. 9. verses 43.44 This example of our Sauiour that we may by the way note a duty among the comforts is not onely to be admired of vs in respect of his wisedome in this his practise but also to be immitated and followed of vs in our measure and degree to the end we be neither too much puffed vp when we are in prosperity and honour c. neither yet too much deiected and cast downe or discouraged in our mindes when we shall fall into any aduersitie Moreouer it is to be noted for our comfort concerning the sufferings and death of our Sauiour that both in this and also in the chapter following hee sheweth that the comfort as well of his resurrection as of his ascension doth depend vpon his death insomuch as his death The comforts of his sufferings more generally was a necessarie passage vnto them both for himselfe first and then also for vs by him Yea so necessarie that if he had not died hee could neither haue risen againe nor ascended vp into heauen c. Whence it is that our Sauiouâ— from the comfort of the one doth argue the comfort of the other as ch 16. verse 5. c 22. And as we saw before ch 13. verses 12.24 25.26 â—2 And thus we see after what manner our Sauiour comforteth his Disciples against the sorrow of his death and departure out of this world The which ground of their comfort may likewise be iustly the ground warrant of our comfort and of the câ—mfort of the whole Church Shew you now likewise how he comforteth them and how wee our selues may take comfoâ—t against our owne troubles and afflictions or persecutions of this world Question Where is this contained Answer Our Sauiour Christ doth this first of all more briefly verse 18. of this 14. chap. of Iohn I will not leaue ye comfortlesse saith he But I will come vnto you And then verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue I vnto you Let not your heart be troubled nor feare â—ut moâ—e at large in the 15. chap. from the 18. verse to the end of the chapter and that by many reaâ—ons The which his comfortable speech he doth also furthermore prosecute from the beginning of the 16. ch verses 1 2 â— 4 And thenceforth he returneth againe to comâ—ort â—is Disciples against their sorrow concerning his departure from them It is true as was obserued not long since euen from the 5. verse to the 22. But which I pray you are the reasons whereby our Sauiour comforteth his Disciples against afflictions and persecutions of this world yea of the malignant Church that is both in the world and also of the world as our Sauiour rangeth it Question Which I say are these reasons Answere First our Sauiour saith If the world hate you ye know that it hated me before you verse 18 The which reason he further amplifieth in the 20. verse in these words Remember the word that I said vnto you The seruant is not greater then his Master If they haue persâ—cuted me they will persecute you also if they haue kept my word they will also keepe yours Secondlâ— our Sauiour comforteth his Disciples against the perâ—ecutions of this world from the excellencie of their estate as being chosen out of the worâ—d If ye were of the world saith our Sauiour the world would loue his owne but I haue chosen ye out of the world therâ—fore the worlâ— hâ—teth you Thirdly our Sau our comâ—orteâ—h his Disciples from the causlâ—sse ground of the persecutions of the wicked against them the which he sheweth to be no better then meere wilfull ignorance ioyned with â—atred and malice not onely against them but also against Christ and God the Father himselfe Wherevpon it followeth that they are therein without all excuse and that they make themselues most miserable and damnable in that wherein they imagine they serue God Explication and proofe So indeed it â—olloweth verses â—1 22 23 24 25. All these things will they doe
and feete yet hee died not so much either by the forcing violence and power of the Iewes or of the Diuel or of dâ—ath it selfe as of his owne accord in laying downe his life in obedience to the good will and pleasure of God Moreouer it may iustly be a good and comfortable assurance vnto vs that hee hath and shall for euer on our behalfe and benefite preuaile against all both his and our aduersaries insomuch as in his very impotencie and gâ—eatest weakenesse as we see hee hath shewed himselfe stronger then them all in their mightiest rage and furie Explication Herevnto indeed doth the strength of the voice of our Sauiour in vttering these sweete wordes of this last farewell as we may say vpon the crosse leade vs. For herein was fulfilled in him that which is saide of God 1. Cor 1.25 The weakenes of God is stronger then men But you haue not said any thing of the wordes themselues Question How may they be comfortable vnto vs Answere First they doe confirme the same things vnto vs which the loudenes and strength of the voice did Explication It is true For insomuch as our Sauiour commendeth his soule into the hands of his Father it is euident that he yeeldeth himselfe to death rather apprehending and laying hold or arresting of it then as one violently apprehended and taken away or led captiue by it Question How else may the same worde be comfortable vnto vs Answer Secondly by how much the faith and assurance of our Sauiour was more firme and sure tâ—at he hauing borne the sorrowes and torments of the second death and now mindiâ—g presently to dye the naturall death should therevpon on our behalfe not onely escape eternall death but also peaceably enter vpon the eternall possession of euerlasting life and glorie his soule immediately and both soule and body within three dayes after by so much may wee be more assured that wee beleeuing in our SAVIOVR shall likewise through him not onely escape eternall death but also haue our naturall death turned to a benefite in that it shall giue vs an enterance into the glorious kingdome of heauen our soules immediately after their seperation from the body and our bodies at the day of the generall resurrection notwithstanding both the first and also the seconde death were iustly due to our sinnes Explication proofe It is very true according to that which our Sauiour hath giuen to vnderstand by his gracious promise to the repenting thiefe in respect of his soule as wee sawe before And as it may appeare by the prayer of our Sauiour in the 17. chapter of Iohn And touching the resurrection of our bodies at the last day we shall afterward haue a further occasion to see howe the resurrection of our Sauiour is a pawne and pledge of it In the meane while the present wordes of our Sauiour containe a sweete comfort in that we haue good warrant that our soules are a spirituall and immortall substance not vanishing away but retaining their existence and beeing still and for euer though for a time they are seperated from the body And in that â—e haue like warrant that the place of their beeing shall be in the heauenly paradise of the Lord our God The which comfort was that which gaue good Simeon so great peace as he had at his death euen because he had seene him by whom he knewe hiâ— soule should still liue blessedly after his bodily death Luke 2. And it was the comfort which caused the Apostle Paul so earnestly to desire and long after death when once he should haue finished his course because then he knew likewise that his soule should be with Christ But of this also more afterward And thus we cannot but see that the comfort of the manner of the dying of our Sauiour is very great Question NOw what is the comfort of his death it selfe Answer This ariseth from the comfortable fruites and benefits thereof ExplicatioÌ„ proofe It must ineedes be so And they may be all of them considered of vs from the holy Scriptures vnder the name of our Sauiours sufferings of death or of his shedding of his precious blood or of the most holy sacrifice which he hath offered vp to God for vs. For all these doe note vnto vs one and the same thing and therefore also all the benefits proceeding from them they are likewise one and the very same And herein also it is worthy to be obserued that howsoeuer no part no not of the least of the holy sufferings of our Sauiour is to be excluded from the making vp of the full measure of our comfort much lesse are the most dolorous extreame sufferings of his soule to be excepted Yet because the death of our Sauiour was the shutting vp and ratifying of all the rest therefore not without cause all the fruites and benefites of his sufferings are most vsually deriued from the mention of his death or bloodshed or sacrifice externally offered vp and sacrificed vpon the crosse Let vs therefore according to the direction of the holy Scriptures gather them together so well as we can here in this place And whereas like as was touched before from the large speech of our Sato his Disciples we may well reduce them to these two kindes either euills remoued or benefits procured and conferred or bestowed vpon vs let vs consider of them vnder these heads againe though from some other testimonies of holy Scripture Question And first which are the euills remoued from vs by the most precious death and bloodshed or sacrifice of our Lord Iesus Christ Answere First by his death and passion hee hath deliuered vs from the guiltinesse and offence of all sinne both originall in corruption of nature which is the mother euill of all the rest and also actuall through transgression of life as well in the omitting or failing in good duties as in the omitting of euill both in smaller and also in greater measure of exceeding therein And consequently he hath deliuered vs from the wrath of God and from all the iust punishments due to our sinnes from the same Question Which are those punishments Answer The encrease of naturall rebellion and sinne by the exasperating power of the harsh rebukes of the lawe Likewise the handwriting or enditement and curse of the lawe Moreouer the tyrannie of death both first and second and also the tyrannie of the Diuel and Hell and of all wicked instruments FroÌ„ all which he hath so deliuered vs as they shall neuer be able to preuaile against vs to frustrate our eternall saluation ExplicatioÌ„ proofe That we are deliuered from all these euills by the death and bloodshed or sacrifice of our LORD IESVS CHRIST it is euident by many testimonies of the holy Scriptures And first that wee are deliuered from the guiltines of all our sinnes the Apostle Paul testifieth Gallat 1.4 Our Lord Iesus Christ saith he gaue himselfe for our sinnes So
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein Explicatiō proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
him That is to say not so as we should linger after his bodily presence but rather that we should be carefull to knowe and imbrace him spiritually and with the armes of our faith For seeing Mary Magdalene was to doe so while yet our Sauiour was vpon the earth and not ascended vp into heauen then much more ought wee now as well as all other euer since his ascension so to doe that wee may say in truth with the Apostle Paul in the 2. Epistle to the Cor chap 5. verse 16. Henceforth knowe we no man after the flesh yea though we had knowne Christ after the flesh yet now henceforth knowe we him no more to wit in any carnall or weake manner but according to his diuine grace and godly power c. in a more cleare measure So that they who at this day dote after a reall presence of the body of our Sauiour Christ either in Sacrament or other wise they doe shewe themselues to bee altogether farre otherwise minded then our Sauiour himselfe would haue them to be We are all of vs to lift vp our minds to him in the heauens whither he is long since ascended and not to looke to haue him bodily with vs on earth as he taught Mary Magdalene immediately after his resurrection in that he said vnto her as we see here Touch me not for I am not yet ascended to my Father c. Neuertheles we are herewithall to vnderstand that our Sauiour had a more particular intent in the same wordes namely to signifie thus much vnto Mary that she for her part should haue a further time of filling her minde with the comfort of his humane presence for a few dayes before he would ascend leaue this world And therefore that she should for the present without any further delay so much the more willingly leaue him now and hast with all speed to his Disciples to doe that message which it pleased him to send vnto them by her For so it followeth as we haue already seene Goe to my brethren saith our Sauiour to Mary and say vnto them I ascend vnto my Father and to youâ— Father and to my God and your God Now the message is the last thing to be considered concerning this first appearance of our Sauiour Wherein sundry most high points and the same also most sweet and comfortable to all true beleeuers are to be reuerendly weighed of vs. And first of all this message thus committed by our Sauiour to a woman though to bee deliuered in a priuate manner as it is a great honour to Mary and as a blessed fruit of her former godly care and reuerend regard toward our Sauiour as was said before so is it a gentle kind of reproofe vnto the negligence vnbeliefe of those most choise Disciples of our Sauiour to whom he sendeth her Secondly this message sent by Mary concerning the ascension of our Sauiour contaâ—neth in it a proofe of his resurrection which must needes goe before his ascension as well as it is a prediction and foreshewing of the ascension it selfe Thirdly this message sent by our Sauiour to his Disciples vnder the name of brethreâ— it declaâ—â—th the most deare and admirable loue of our Sauiour vnto them Wherein also is bewraied the like his affection in generall toward all the elect of God as wee may plainely perceiue by comparing that which we read Mat 12.48.49.50 Heb 2.11.12 with the words of this message For in those places our Sauiour extendeth the name of brethren to all the adopted children of God whosoeuer doe heare and keepe his word This is also an euident confirmation of that which the Euangelist Iohn hath written ch 13.1 that those whoÌ„ our Sauiour loueth he loueth to the end Yea that he loueth them so that nothing can alienate â—is loue from them For as we knowe great were the infirmities of his Disciples in their forsaking of him c. And therefore whereas our Sauiour doth most graciously passe by al their greaâ—est weaknesses and failings in good dutie though hee might haue taken iust occasion to haue vtterly reiected and forsaken them this sheweth vndoubtedly that his loue was most constantly and vnremoueably confirmed toward them Blessed be his most holy name therefore for euer and euer Amen Fourthly in that our Sauiour in the wordes of this most sweete message calleth God his Father and his God hee speaketh therein as hee is in our nature a mediator betwixt God and vs and thereby pointeth vs vpward to behold the supreame cause of all our happines and wel-fare And in that he calleth him the Father and God of his Disciples and so consequently the Father and God of all true beleeuers hee teacheth vs all with good assurance of faith to call God our Father and so sheweth what are the singular effects of his mediation on our behalfe euen our adoption reconciliation peace and saluation with all other blessed fruites and benefites whatsoeuer both the most tender and fatherly mercies and also the almightie power of God our heauenly Father either is able of himselfe or willing for his Sonne our Lord Iesus Câ—rists sake to bestow vpon vs. To this God therefore our heauenly Father together with his Sonne our Sauiour and the holy Ghost our Comforter be all eternal glorie and praise Amen Fiftly our Lord Iesus Christ in sending this his message so earnestly and with all expedition to the comforting of his Disciples who were at this time in great heauines as we reade Marke chap 16.10 he sheweth and professeth plainely thereby that he is exceedingly desirous that both they and euery true Disciple of his should both knowe and beleeue and also enioy and hold firmely this great prerogatiue that we are by his meanes the children of such a Father and the seruants of such a God as God our heauenly Father is Finally as the Disciples of our Sauiour to whom Mary was sent yea notwithstanding they were the Apostles elect of our Sauiour were to receiue this message gladly and thankefully euen from the mouth of a priuate woman so yea much rather ought we from the mouth of the poorest publike minister of the word of God receiue gladly and dutifully the same message in their preaching thereof and euery other point and Article of the whole ambassage of the Gospel of Christ and of God That which is furthermore to be considered concerning the comforts and fruites of the ascension of our Sauiour it shall by the grace of God be more fully laid open when we come to that Article Hetherto of the first appearance of our Sauiour Christ for the first proofe and confirmation of his most holy and blessed resurrection Now as touching the performance of this message deliuered by our Sauiour to Mary it is expressed by the Euangelist Iohn verse 18. of this 20. chap For saith he Mary Magdalene came and tould the Disciples that she had seene the Lord that he had spoken these things vnto her And
in the Lords Supper as at the first institution of it our Sauiour is saide to breake the bread c. And Act. 2.42 it was noted by breaking of bread So againe chap. 20.7.11 Read also 1 Cor. 10.16 The bread which we breake is it not the communion of the body of Christ The reason why this phrase of breaking bread is vsed to note the vsuall taking of meate one part of the meale or victuall being put for the whole is for that the Iewes made their loaues cake-wise thinner and as it is like harder and more brittle then our loafe bread and therefore did vsually breake it with their hands and not cut it into pieces with kniues But in the Supper of the Lord though this was done according to the common vse yet the breaking of the bread as well as the bread it selfe was sanctified to a speciall signification of the breakâ—ng that is of the crucifying of our Sauiour and of the sorrowes thereof According to that of the Prophet Isai 53.10 The Lord would breake him and make him subiect to infirmities c. And as the Apostle Paule speaketh of the breaking of his body 1. Corinth 11.24 But heere in our present text of the Euangelist it is of it selfe euident that our Sauiour Christ brake bread in the common manner and not sacramentally because these two Dâ—sciples not being of the eleuen had yet no knowledge of the institution of this holy ordinance of our Sauiour which was not instituted but the euening before hee suffered and that onelie with the eleuen saue that Iudas was with them at the beginning though likely he went away beâ—ore the distribution Thus much therefore concerning the fourth appearance of our Sauiour after his resurrection euen vpon the same day that he rose againe with all the circumstances and appurtenances belonging to the same LEt vs now come to the fift appearance wherein as hath beene answered alreadie our Sauiour shewed himselfe the same night vnto the eleuen onely Thomas being absent and the same also after these two disciples had made report of his appearance to them Question Where is this fift appearance recorded vnto vs Answer It followeth in the Euangelist Luke from the 36. verse of his 24 chap. to the 50. verse of the same Likewise Marke chap. 16. ver 14. And in the Euangelist Iohn chap. 20. from the 19. verse to the sixe and twentith Let vs heare the wordes of these holy Euangelists and first of Saint Luke Question Which are they Answere Chap. 24 6. And as they spake these things saith he Iesus himselfe stoode in the middest of them and said vnto them Peace be vnto you 37. But they were abashed and afraid supposing that they had seene a Spirit 38 Then he said vnto them Why are ye troubled and wherefore doe doubts arise in your hearts 39. Behold mine hands and my feete for it is I my selfe handle me and see me for a Spirit hath not flesh and bones as ye see me haue â—0 And when he had thus spoken be shewed them his hands and feete 41. And while they beleeued not for ioy and wondred hee saide vnto them Haue ye heere any meate 42. And they gaue him a piece of broiled fish and of an honie combe 43. And he tooke it and did eate before them 44 And he said vnto them these are the words which I spake vnto you while I was yet with you That all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes 45. Then opened hee their vnderstandings that they might vnderstand the Scriptures 46. And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48. Now ye are witnesses of these things 49. And behold I will send the promise of my Father vnto you but tarrie ye in the Citie of Ierusalem vntill ye be indued with power from on high Thus in deed doth S. Luke continue the holy story Shew likewise what S. Marke writeth concerning this fift appearance Question What are his words Answer That which hee writeth of this appearance of our Sauiour it is all contained in one onely verse the 14. of the 16. chap. after this manner Finally saith he he appeared vnto the eleuen as they sate together and reproued them of their vnbeliefe and hardnes of heart because they beleeued not them which had seene him being risen vp againe Explication This is briefly that which S. Marke writeth of this fift appearance And let vs marke that though he saith thus Finally he appeared c. Yet it is not his meaning that this appearance which he speaketh of was the last of all but the last of those so often renued appearances wherin our Sauiour shewed himselfe to some one or other of his disciples in one appearance after another from the morning vntill this time late in the night almost without intermission Non respexit temporis seriem Euangelista vt inquit Beza in maior annot sed narrationis distributionem quam facit triplicem prima quomodo mulieribus apparuerit secunda discipulis tertia Apostolis The Euangelist saith Beza did not respect the order of time but a distribution of the narration the which hee maketh threefold first how he appeared to the women secondly to the disciples thirdly to the Apostles And therefore he vseth the word Finally or last of all though the Lord appeared oftentimes after this To the which purpose also more fitly doth Piscator after Beza as also Caluin before him translate the Greek word hysteron vsed of the Euangelist Mark by the Latine word postea that is afterward But leauing the briefe narration of Mark let vs come to the Euangelist Iohn who is more copious and large then he Question How doth he report this fift appearance Answer 19 The same day saith S. Iohn chap. 20. verses 19 20.21.22.23 then at night which was the first day of the weeke and when the dores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middest and said to them Peace be vnto you 20. And when he had so said he shewed vnto them his hands and his side Then were the Disciples glad when they had seene the Lord. 21. Then said Iesus to them againe Peace be vnto you as my Father hath sent me so send I you 22. And when he had said that he breathed on them and said vnto them Receiue the holy Ghost 23. Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained ExplicatioÌ„ Thus we see that Iohn is more large then Marke yea that he hath moreouer some-what of speciall weight which the Euangelist Luke though he be more large then Iohn hath not And yet further the
it seemeth to be most orderly that wee doe begin first with the first words of St. Iohn concerning this point Question Which are these his words Answere They are these as we reade them chap. 20. verses 21.22 21 Then said Iesus vnto them againe Peace be vnto you as my Father sent me so send I you 22 And when he had said that he breathed on them and said vnto them Receiue the holy Ghost Now after these words may follow the words of St. Luke ch 24 verses 45 46 Question 47 48. Which are these words Answere They are these verse 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46 And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47 And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48 Now ye are witnesses of these things After these words of St. Luke we may not vnfitly returne againe to the Euangelist St. Iohn as it followeth in his 20. ch in the 23. verse Question What are the words of St. Iohn in that verse Answere They are these 23 Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Now for the conclusion of this most excellent narration of these two holy Euangelists wee may yet againe commodiously returne to St. Luke as it followeth in the 4â— verse Question Which are his words Answere He reporteth the words of our Sauiour thus 4â— And behold I will send the promiâ—e of my Father vpon you but tarry yee in the Citie of Ierusalem vntill ye be endewed with power from on high ExplicatioÌ„ Thus then we haue the whole narration before vs so orderly as God hath vouchsafed vs his grace to guide vs for a helpe to our interpretation and for the more cleare and full vnderstanding of the whole Wee will not vrge this order of the words of our Sauiour recorded by both the Euangelists ouer precisely and stiffely Onely we will obserue it till we may learne wherein it may be amended This we are sure of that our Sauiour both spake and did all that the Euangelists set downe at this one the same appearance I meane in this one time of appearance and continuance with them Now therefore this cauâ—ele prefixed as touching the order let vs come to the words themselues and the doctrine thereof which is no lesse certaine by the authority of our chiefe Master and Teacher then most profitable for vs very reuerendly to consider of The whole narration containeth a preparatory institution or ordination of the eleuen to the Apostolicall function and ministery as it is euident by comâ—â—ring the last words of Luke concerning the promise of the holy Ghost to the perfect furnishing of them therevnto after the ascension of our Sauiour with the first words of Saint Iohn touching the holy and sacramentall breathing of our Sauiour vpon them as a signe and seale thereof Not an ydle signe and seale but that which was effectuallie accompanied with a more cleare inlightening of their vnderstanding then they had before as the Euang Luke doth further declare in that he writeth expresslie that our Sauiour opened their vnderstaÌ„ding that they might vnderstand the scriptures This beeing as it were the whole summe wee may more particularlie consider of the narration of the holy Euangelist in these seuerall partes following First our Sauiour repeateth the words of salutation or rather pronouncing his blessing vpon his disciples saying againe Peace be vnto you Secondlie hee doth assure the eleuen of their Apostolical and high calling by word of mouth in that he saith As my Father sent me so send I you Thirdlie for their further confirmation hee vseth a Sacramentall signe of breathing vpon them with the interpretation of his diuine meaning therein saying Receiue ye the holie Ghost Fourthlie the effect of these words answeable to the sacramentall signe is recorded in that it is said that our Sauiour opened their vnderstanding that they might vnderstand the Scriptures Fiftelie our Sauiour did from the scriptures declare vnto them thesâ— things by the which they might be established in the faith both of his death also of his resurrection to the ende they might preach the sâ—me to other to the working of faith in them likewise in that he said to them Thus it is written thus it behoued Christ to suffer and to rise againe from the dead the third day Sixtlie our Sauiour declareth vnto them the principall fruits and benefites of his death and resurrection which he would haue them also to preache in his name that is to say Repentance remission of sinnes And therewithall he declareth vnto them the largenes of their Apostolicall coÌ„mission extending it selfe to all nations beginning first at Ierusalem and from thence into all the worlde For so are the words of our Sauiour That repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem Seuenthlie he doth autorise them to be authenticall witnesses in the preaching of these things Nowe saith our Sauiour yee are witnesses of these things Yea further in the eighth place he assureth them that their ministerie shall be effectuall both to the saluation of those that will belieue and obey their doctrine and also to the condemnation of all such as shall harden their heartes against it Whosoeuers sinnes ye remitt saith our Sauiour they are remitted and whosoeuers sinnes ye retaine they are retained Finally our Sauiour promiseth these his Disciples all meete gifts in a more full measure then yet they had receiued for the execution of this their great high office of Apostleship and to the same ende commandeth them to resorte to Ierusalem after his Ascension and to tarrie there till hee should perfourme this his promise vnto them These are the seuerall parts of this excellent portion of the storie concerning the fifte euen the most ample and effectuall remedie which our Sauiour vsed to chase away the vnbeliefe of his disciples yea eueÌ„ of these the chiefe of them for the benefit of the rest yea euen of his whole church It coÌ„taineth as we see many most excelleÌ„t things Let vs therfore accordingly dispose of our mindes to ponder weigh them And the Lord giue vs grace so to doe Amen Touching the first of these particulars to wit the repetition of these words Peace be vnto you I wil not stand to make rehearsall of the interpretation which was so lately giuen of them Onely let vs obserue the reason why our Sauiour repeated them the which as we mâ—y well conceiue were these First because the disciples through distraction and trouble of minde made little vse of them before Secondly because our Sauiour minding to enter into a new speach vnto his disciples maketh a new entrance or preface as it were Then the which nothing could be
more fit for the quieting of their mindes so conseqventlie for the preparing of them attentiuely aduisedlie to heare that which he would say vnto them To the which purpose we are to vnderstand the words as comâ—â—ing in them a coÌ„mandement that they should put away all distraction of minde likewise that our Sauiour himselfe by his diuine power together with commanding doth giue that peace to their mindes and affections which was necessarie thervnto And not without cause seeing vnles the minde of a man be well quieted freed from disordered and turbulent affections he can not well mind that which is said vnto him specially so great weighty things as our Sauiour was now to speake of Explication to his chiefe Disciples These things obserued concerning the first particular let vs come to the seconde that is to the words which our Sauiour vseth concerning their preparatorie calling or ordination to the Apostolicall office and ministerie Question Which are they They are these Answere As my Father sent me so send I you Iohn chapt â—0 verse 21. What is the meaning of our Sauiour in these wordes Question Answere Hee sheeweth what is the ground of the Apostolicall ministerie of the Gospel yea euen of the holie ministerie of the Gospel in general ExplicatioÌ„ proofe He doth so indeed And it is plaine from the words of our Sauiour that the ground of the whole ministerie of the Gospell first of the immediate institution of the extraordinarie Apostleship by our Sauiour himselfe and then of the ordinary Pastorship afterward according to the commandement of our Sauiour as it is euident by the practise of the Apostles in their ordaining of them recorded in the booke of their Actes that it is of all other ordinances of God most heauenly diuine And in this respect our Sauiour himselfe promiseth to be with this his ecclesiasticall ministerie to maintaine assist and blesse it euen to the ende of the worlde so as though the Diuell doth with might and maine oppose himselfe against it yet hee shall not preuaile as wee shall haue occasion to consider againe hereafter Matth 28.20 It is true that ther are many great differences betwixt the office of Apostleship and the successiue ordinary ministerie of Pastors Teachers the Apostleship being immediately from our Sauiour Christ of those that with their eyes saw his Maiestie glorie as the Apostles Iohn Peter speak Gosp 1.14 and 2. epist 1.16.17 And as the Apostle Paul saith Am I not an Apostle haue I not seene Iesus Christ our Lord 1. Cor 9.1 It beeing indued with most excellent gifts of the holie Ghost for doctrine and exhortation and also with speciall power to work miracles to execute extraordinary censures of some for the terrour of the rest It being appointed for the laying of the foundation of the christian Churches and that without limitation through the world c. Iohn 14.24 Marke 16 15 c. 2. Cor. 10.1 c. and ch 12. verse 12. But the ordinary Ministery and Pastorship is limited both in gifts and also to particular congregations hauing calling and ordination from men vpon triall and examination of their fitnesse to minister from the Apostles of Christ first and then successiuely from other Ministers and christian congregations in an orderly course And they are likewise more restrained to an ordinary execution of censures neither haue they the power of working miracles c. Act. 14.23 and ch 20.28 and Ephes 4.11 and Tim. 3.10 and ch 5.19 â—0 c. 1 Pet. 5.2.3 Matth. 18 1â— c. Neuerthelesse all holy ministery both extraordinary and ordinary appointed to preach the same word c it is from God the Father and from our Sauiour Christ through the holy Ghost And therefore vnto all faithfull Ministers of the Gospel these wordes of our Sauiour may iustly be extended As my Father hath sent me so send I you And ch 13.20 Verily verily if I send any that is whom soeuer I doe send he that receiueth him receiueth me and he that receiueth me receiueth him that sent me And Matth. 28.2 I am with ye alwaies to the end of the world Thus then the ordinance of the whole ministery of the Gospel it is in special manner a most diuine ordinance of the Lord. All power of ciuil gouernment both of priuate family of weal publike as we know is of the Lord. Ro. 13.1 c. But it is not of the Lord in such a speciall manner as the ministerie of the word and Gospel of the Sacraments and of ecclesiastical Discipline For the light of nature and humane experience hath taught euen the heathen euery where at all times that ciuil gouernment is necessarie for the maintenance of common peace iustice and honestie euen in worldly respects And that to this end there must be certaine commodious lawes for the restraining of the vnruly and for the defence of the rest c. But the light of nature neuer taught men that there must of necessitie be a ministerie of the Gospel for the instruction of men to the attaining of faith and saluation no more then it could teach men that the Sonne of God must be a mediatour betwixt God and man and that he must dye and rise againe to this end c. Nay this is not onely aboue the reach of humane reason but also cleane contrary to it And therefore saith our Sauiour As my Father hath sent me so send lyon And that the ministerie of the Gospell and the Gospell it selfe yea that the Whole mediâ—tion of our Sauiour by his death and resurrection to saue vs and to raise vp our bodies at the last day is contrary to naturall reason experience hath shewed and doth still proue till this day For did not the heathen esteeme the preaching of Christ crucified to bee foolishnes 1. Cor 1.23 and that the doctrine of the resurrection was but a matter of scorne vnto them Act â—7 32 Yea and would to God there were not at this day not onely multitudes of heathenish and profane persons but also many among those that professe themselues Christians who make no due reckoning of â—he preaching of the Gospell but thinke yea speake too as if we had too mâ—ch preaching and that it might well enough be spared For natural and worldly minded men such as all of vs are vntill God by his holy grace renewe and reforme vs looke for no more then to liue in outward peace that they may trade and trafficke that they may eate and driâ—ke and be merie and all in carnal and worldly manner And these things they think may be sufficiently prouided for by humane policie by the will â—nd industrie of man without Christ his doctrine As touching their soules and eternal saluation the meanes and way therevnto they reiect them as fables and imaginarie matters A bird in the hand say they is better then two in the bush But whatsoeuer the profane
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
the name of the Father we must shew our selues obedient children yea so as we must rather then disobey him make account of none else to be our Father as our Sauiour hath taught vs. Matth. 23. Neither must we by any meanes grieue the holy Ghost by giuing place to wicked lusts and affections c. because wee are baptized into his name as was by you well acknowledged in the answer Question But it may be obiected that we doe not vsually read the outward forme of administring this sacrament expressed in this phrase of baptizing into the name of Father but in the name of the Father c. What may we say for answer to this Answer The diâ—ference of these two speeches is onely in words and not in the vnderstanding and sence as I haue beene taught ExplicatioÌ„ and proofe So it is indeede For they are vsed in the holy Scriptures indifferently sometimes in the name en to onomati as Act. 2.38 and chap. 10.48 though most often indeede into the name eis to onoma as in these wordes in the Euangelist Matth. and Acts 8.16 and chap. 19.3 4 5. and in diuers other places alreadie alledged and sometimes epi to onomati So that though we say in the name thaâ— is by the power and authority as this word name doeth often signifie 1. Cor. 1.10 and as it is interpreted Act. 4.7 By what power or in what name haue ye done this yet this power and authoritie must be vnderstood of baptizing into the name that is to the faith and profession of the same name and to all holy obedience to him that beareth the same name as hath alreadie bin declared And herevnto euery one that is baptized standeth bound vnlesse he will be a couenant breaker in the highest degree not only with men that is with the Church of God in whose sight he hath giuen his faith but also euen with the Maiesty of God himselfe whose couenant it is Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad Baptismum offerunt vicissim quasi data syngrapha obstringunt suam fidem Calu. Matth. 28.19 Harmon That is like as God doth by this seale assure vs of his grace and fauour so doe all that offer themselues to be baptized binde themselues as it were by a bill of their hand to be faithfull vnto him And another To be baptized into the name of any saith hee is to be consecrated to be a worshipper of him to professe him to be his Lord and to addict himselfe wholy to his seruice It is Piscators obseruation vpon these words of Saint Matthew chap. 28.19 That which hath beene said concerning the administration of the sacrament of Baptisme that it is one principall part of the Apostolike commission is in like manner to be affirmed concerning the other sacrament of the Lords Supper the commandement whereof our Sauiour had giuen his Disciples before at the first institution of it And so as was alledged not long since the Apostle Paul saith concerning it 1. Cor. 11.23 That he had receiued of the Lord that which he did in that behalfe deliuer vnto them But the more full declaration of the doctrine of the holy sacraments of our Lord Iesus Christ doth belong to another part of Catechisme in a Treatise set apart for that purpose to the which we are to referre our selues Onely that which remaineth to be obserued in this place is this that our Sauiour as we see lincketh the administration of the word and sacraments together in one ministerie and commendeth and commandeth both of them to one the same Ministers of his Neither are they faithfull Preachers which teach any thing which our Sauiour hath not commanded Of whom also he requireth very straitly that they be faithfull and obedient to him in them both as the same commission plainly sheweth Hetherto of the second branch of the speech of our Sauiour Christ as it is recorded by St. Matthew wherein as was answered before and now hath beene further declared hee hath giuen his Apostles their charge and commission shortly to be put in execution by them The third branch followeth in the same Euangelist which containeth that gratious promise which our Sauiour made to his Apostles touching his diuine presence assistance while they should faithfully discharge their duties But because this was the conclusion of the whole speech of our Sauiour and doth coÌ„cerne all other faithful Ministers of the Gospel to the end of the world and for that the Euangelist Marke reporteth some other words which our Sauiour vttered at this time we wil therefore here take theÌ„ in before we come to speak of those words which may wel be our coÌ„clusioÌ„ of the whole And yet so as that which followeth in St. Marke may well shew further the maner of our Sauiours presence in the ministery of his Apostles by the effects which should follow the same as was answered before Let vs therefore consider of those effects The which seeing as it was answered in the beginning of this eight appearance they were either generall concerning all or more speciall concerning some Let vs in the first place consider of those that are more generall Question Which are they And in what words doth our Sauiour speake of them Answere He that shall beleeue and be baptized saith our Sauiour shall be saued but he that wil not beleeue shall be damned ExplicatioÌ„ The effects as we may see are as generall as may be For they shew vs what shall be the estate condition of all to whom the Gospel is at any time preached coÌ„prehending all vnder two branches to wit that they either beleeuing the Gospel preached vnto them shall be saued or not beleeuing shall be damned There is no third estate or codition as our Sauiour expresly determineth so that all shall come to a verie short and round reckoning And that most certainely and as verily as our Sauiour who is truth it selfe is most true in euerie word that euer he spake yea so true that though heauen earth perish yet no word that euer he spake shall faile but shall haue their full and perfect effect Then the which effects saluation or damnation what may be more graue and weighty And this we cannot but acknowledge if we will consider earnestly with our selues but a little while what the nature is both of that saluation and also of that damnation which our Sauiour speaketh of insomuch as both of them being eternall and that as well of soule as of body The one that is saluation noteth a most happy blessed and glorious estate replenished with all heauenly ioy and comfort The other that is damnation noteth a cleane contrary estate in the most extreame woe and reproachfull misery that may be infinitely exceeding all disgrace and torment that may possibly befall a man in this world as our Sauiour in the Gospel doth describe the same Wherefore insomuch as life
of glorie as you haue seene me to haue gone before you What Maister among vs would take it well at his seruants hands if when wee should send him to require some debt that were due vnto vs or vpon anie other lawfull message and seruice if hee should refuse to goe vnlesse hee knewe before what successe hee should haue c Our Sauiour therefore giueth his Disciples to vnderstand that it was their parts laying aside all curious inquisition about such thinges as belonged not vnto them to bende their mindes in hope of the fulfilling of the promise of the Father to be his witnesses and to preach his Gospell in all places whether hee should disperse and send them from Ierusalem into all parts of the world both farre and neere For so our Sauiour saith Ye shall be witnesses vnto mee both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth And this they must doe whatsoeuer entertainment they finde whether good or bad in all places whether so euer hee should send them Thus our Sauiour most wiselie draweth the mindes of his Disciples from their vaine speculations to minde those thinges which GOD would haue them minde And thus also wee may see to our owne notable instruction euen from this most wise and gratious instruction of our Sauiour if wee haue anie grace to see that howsoeuer our mindes would gladly bee wandering and gadding after our owne vaine imaginations yet it is necessarie for vs that wee should be earnestly rebuked and called home from such conceites to the word of God and to the care of the duties which he requireth at our hands Yea we may see it is most profitable that the same word of God I meane the same instructions of the word should be often inculcated vnto vs to the end all other strange conceites though neuer so pleasing might be vtterlie chased away The last speech of our Sauiour as was answered was his wordes vttered in blessing of his Apostles For when it is saide that hee lifted vp his hands and blessed them wee must not thinke that it was a dumbe blessing in gesture or in signe and ceremonie onely but with word of mouth also And this as was also answered before was that holie farewell which our Sauiour gaue to his Apostles when hee left them and ascended vp into heauen For the better vnderstanding of which his farewell wee may not vnprofitably call to minde that the word of blessing is taken sundrie waies in the holy Scriptures according vnto the sundrie kindes of persons who are saide either to blesse or to be blessed For not onely is God saide to blesse men but men also are saide to blesse God and one man to blesse and to bee blessed of another Superiours are saide to blesse inferiours and inferiours their Superiours and more vsually one familiar friend and neighbour another but not in the same sense or manner as wee will now briefly consider When one familiar friend and neighbour is saide to blesse an other in an vsuall and as wee may say a salutatorie or a greeting manner ac-according to that Gen 24 31. Come in thou blessed of the Lord And Ruth 2.4 Boaz saith to his Reapers The Lord be with you and they saide to him the Lord blesse thee Reade also Psalm 129.8 In such vse of this word To blesse is no more then a mutuall testimonie of loue by wishing well one to an other When inferiours are saide to blesse superiours whether it be that children are saide to blesse their naturall parents or subiects their ciuill Prince and Magistrate or people their spirituall Pastors and Teachers the word blessing is to bee vnderstood as noting a more dutifull affection in wishing and praying all good vnto them with an honourable and thankefull regard of those speciall blessings which God hath and doth vouchsafe vnto vs by them as by his blessed instruments appointed thereunto Thus the people blessed King Salomon as a figure of Christ their King 1. King 8.66 according also to that Psam 20 1 2 3 4 5. and Psalm 21 6. Thou hast set him as blessing for euer And Psalm 72 17. where likewise there is a propheticall reference to our Sauiour Christ All Nations shall blesse him and be blessed in him And thus congregations may and ought to blesse their Pastors and Teachers and children their parents that is to say they both may and also ought to pray for them that God would blesse and prosper them according to that Colos 4.3 Praying also for vs c. And 2. Thes 3 1 2. and Heb 13.18 And in this respect doth Dauid as one succoured against temptations by Abigaill though a woman as a prophetisse of God sent vnto him blesse her and God for her and her counsell most hartily 1. Sam 25. 32.33 But when Superiours doe blesse their inferious whether Princes or naturall Parents when as they doe it in faith or by propheticall instinct they doe not onely pray for blessing but also pronounce and assure blessing from God to such both children and subiects as shall walke in the waies of God and beleeue the promises which hee hath made according to that Ephesians chapter 6. verse 2. And thus Isaak blessed his sonne Iaakob Genesis chapter 27. verses 25 26 27 28 29. and verses 33 34 35. And thus Iaakob blessed the two sonnes of Ioseph Manasset and Ephraim chap. 48. verses 8 9 c. 20 21 22. And all his owne sonnes the principall Fathers of the twelue Tribes chapter 49.1 c. verse 28. And Moses Deuteronomy chapter 33.1 c. And King Salomon his subiects 1. Kings 8.14 And King Hezekiah 31.8 The same is to be said concerning Ministers of the word in the ordinary course of their ministerie According to that Numbers chapter 6. verses 22 23 c. Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee c. And Deuteronomy 10. v. 8. The Lord seperated them to blesse in his name And 2. Chronicles chapter 30. verse 27. The Priestes and the Leuites arose and blessed the people c. And Psalme 118.26 Blessed be hee that commeth in the name of the Lord wee haue blessed you out of the house of the Lord. Reade also Psal 128. Neither is there any doubt but the blessing of the ministers of the Gospel is as effectuall as euer was the blessing of the ministers of the Law according to that promise of our Sauiour Matth. 16.19 and chap. 18.18 and Iohn 20.23 Reade also Cor. 1. chap. 16.23 24. and Epistle 2. chap. 13. verse 13. yea so that this grace was not committed to the Apostles that it should die with them but that they should be the Ministers of Christ to deriue it to the Church of God in the successiue hand of all faithfull Ministers of the Gospel to the end of the world And therefore all ought in speciall manner to regard the blessings of the Ministers of the word
it recorded Math. 22 4â— c. Where hee applied the ancient prophet of the 110. Psal is long before spoken of himselfe therby did put the Pharisies to silence giuing them to vnderstand that the promised Messias was another manner of one then they imagined him to be that is to say of greater dignity then any meere mortall man For who else but such a one might be Dauids Lord who was the soueraigne King of Israel This was that which did at this time confound theÌ„ And another prediction of his sitting at the right hand of God we read it vttered before the high Priâ—st Math. 26.64 Hereafter saith our Sauiour shall ye see the sonne of man sitting at the right hand of the power of God Thus then we may euidently see that we haue this article of our faith sufficiently warranted and confirmed vnto vs in the holy scriptures NOw after the ground and proofe of the article it followeth in the next place that we doe inquire into the true meaning of it To the which end as you heard in the Sermon vpon this article diuers things are diligently to be considered of vs the which it is necessarie for vs heere to call againe to minde Question Which therefore are those things Answer First the time is to be considered when this sitting of our Sauiour heere spoken of did begin and how long it is to continue Secondly the place where he sitteth Thirdly the Person at whose right hand he sitteth Fourthly what is meant by the right hand of God Fiftly what the sitting of our Sauiour meaneth That all these things are necessarily to be considered of vs to the right vnderstanding of this article it will appeare in the examination of the particulars Let vs therefore come vnto them The meaning of the Article And first at what time did this sitting of our Sauiour begin And how long is it to continue An. It began immediately vpon his ascension vp into heauen and it continueth for euer w rld without end Expli It is very true For so first touching the beginning is the truth of it historically and orderly reported in the holy Scriptures namely Marke chap. 16. verse 19. as was before rehearsed And againe Acts chap. 2. verses 33 34. the sitting at the right hand followeth immediately after the exaltation of our Sauiour by his ascension to heauen And though the ascension is not alwaies mentioned betwixt the resurrection and sitting at the right hand of God as Rom. 8.34 and Ephes 1.20 yet it must necessarily be vnderstoode according to those former testimonies of Marke and Peter And so likewise although the sitting is rehearsed in some other places immediately after his death as Heb. 1.3 and chap. 10.12 and chap. 12.2 yet must both the resurrection and also the ascension be vnderstoode as going in order of time betwixt them For so it is plaine from the testimony and prediction of our Sauiour adiured by the high Priest Matth. 26.63 Hereafter saith he shall yee see the Sonne of man sitting at the right hand of the power of God This hereafter which our Sauiour speaketh of was indeede to be accomplished a great while after and is still remaining to be performed so long a time hereafter as the world is yet to continue Neuerthelesse that the sufferings death resurrection and ascension of our Sauiour were before his sitting at the right hand of God and that the sitting was after them the words of our Sauiour are verie plaine So then howsoeuer the sitting of our Sauiour at the right hand of God is to continue for euer as was further answered which thing the Apostle plainely affirmeth Heb. 10.12 as we shall haue further occasion to consider afterward yet it began not till that very time when hee was ascended and entred into the high heauens euen to the throne of the Maiesty of God This consideration of the time is the rather to be diligently obserued of vs to the arming of our minds against that confused fancy of some who in fauour of their errours in some other points would haue vs beleeue that our Sauiour had alwaies his seate at the right hand of God and also that the right hand of God here spoken of is euery where c. But that this Article of our faith is not so to be vnderstood we haue seene already in that which was said touching the time And as for the place we are now to consider secondarily that it was not Question neither is euery where Where therefore say you is the place where our Sauiour sitteth at the right hand of God Answer I haue learned from the holy Scriptures that the place where our Sauiour sitteth at the right hand of God is onely in the heauens ExplicatioÌ„ proofe So it must needs be For seeing by his ascension he hath left the earth I meane as touching his humane nature for of it do these articles of our faith properly speak is gone into the heauens which must conteine him till he shall come againe to iudgment we cannot vnderstand his sitting at the right hand of God in his humane nature to be any other where then in heauen So that this we are to imbrace and hold for a certaine truth that the place of our Sauiours sitting at Gods right hand is that place only whither he is ascended For proof whereof read Eph. 1.20 God hath set him at his right hand in the heauenly places And Heb. 1.3 In the highest places And ch 8.1 in the heauens And 9.24 Christ is not entred into the holy places that are made with hands which are similitudes of the true sanctuary but he is entred into very heaueÌ„ to appeare now in the sight of God for vs. Thus much coÌ„cerning the place The which is the more diligently to be obserued of vs for the reason before mentioned concerning the time The third thing to be considered Question Answer Explication is the Person at whose right hand our Sauiour sitteth Who is that Euen the same which is mentioned in the first article that is God the father almighty It is very true For so are all those places of holy Scripture to be vnderstood where mention hath bin made of our Sauiours sitting at the right hand of God Neither is it necessarie that the word Father should be alway expressed seeing it is a very vsuall thing to vnderstand the Father by the name of God when mention is made of God with a respect to the Sonne as it is here in this Article Neuerthelesse sometimes the name of the Father and also of his almightie power is expressed namely Ephes 1.17 c. The God of our Lord Iesus Christ the Father of glorie c. by the exceeding greatnesse of his mightie power hath raised vp our Lord Iesus Christ and set him at his right hand And 1. Cor. 15.24 the same Apostle speaking of our Sauiours deliuering vp of his kingdome saith That hee should deliuer it vp to
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternū regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so Explicatiō proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of Subiectiō is vsed rather in way of emplification then otherwise And that to the singular comfort of
of the peace of our conscience we doe comfortably looke vp vnto him and behold him aduanced to the right hand of God on our behalfe For so the holy Apostle teacheth vs. Heb. 4.14.15.16 in these words Seeing then saith he that we haue a great high Priest which is entred into heauen euen Iesus the Sonne of God let vs hold fast our profession For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpeth time of need And cha 10. verse 10. c. Seeing therefore brethren saith he that by the bloud of Iesus we may be bold to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ouer the house of God Let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience and wished in our bodies with pure water Let vs keepe the profession of our hope without wauering for he is faithfull that hath promised c. Thus from the humiliation of our Sauiour and from that experience which he had of our infirmities while he was vpon the earth we are with reuerence to approach neere vnto him by faith euen to the heauenly throne of Gods grace If we should rush immediatly to the right hand of God without faith in the merit of his death without humiliation in casting downe of our selues wee might iustly looke for the repulse yea for a mighty fall as a iust punishment of such our inordinate presumption and pride The onely lawfull and allowed mediator for vs vnto God is our Sauiour Christ And if we would needs haue a Mediator for vs vnto our Sauiour himselfe being now in heauen what other can we haue or any way looke for then the death of our Sauiour in that he hath thereby alreadie made request for vs vnto God in the daies of his humiliation here vpon earth and namely in the time of his most bitter sufferings vpon the Crosse That is to say we neither can haue neither may we looke for any other Mediator to Christ then Christ humbled to Christ exalted If we will with the Papists looke after any other Mediators or any other mediation to God for vs we shall with them vainely and foolishly deceiue our owne selues And heerein I beseech ye let euery one of vs labour so strengthen our faith because doubtlesse the want of faith in this point hath brought most grosse idolatry into the Church of God For who hauing learned to behold our Sauiour an euerlasting and perpetuall mediator for him at the right hand of God by the eyes of his faith would be so base minded as to set vp a dead and dumbe Idoll or once vouchsafe to cast an eye toward it being set vp and fastened to the wall before him by any other Moreouer as touching our owne praieâ—s or any other dutie and seruice that we can any way performe wee must take religious heede that wee doe not trust to any godlines or deuotion that wee imagine and perswade our selues to be therein but rather euermore to humble our selues in the sight of the imperfections thereof And looke what grace and godlines there is in anie and namely the grace of prayer it is our dutie to acknowledge that it is not of our selues but of the holy Ghost Neither are wee to thinke that anie prayers which we make are heard nor any other dutie accepted for any worthinesse of vs but because the holy Ghost raiseth vp sighes and groanes in vs and maketh request for vs vnto God together with our Sauiour Christ Rom. 8.26.27 And Reuel 8.3.4 And euen this that wee haue the grace to offer vp our prayers vnto God it is a fruite of our Sauiours heauenly intercession for vs. And the same grace also of our care to make our prayers to God in the name of our Sauiour heere from earth it may be a good proofe vnto vs that our Sauiour is an intercessour in heauen for vs. But our manifold failings both in prayer and in all other duties ought iustly to cause vs vnfainedly to acknowledge our selues euen when wee are at the best to be but vnprofitable seruants Luk. 17. verse 10. Thus hauing seene the duties belonging to the aduancement of our Sauiour in his roiall Priesthood let vs come to his aduancement in his roiall kingdome Question Which are the duties of faith belonging therevnto Answer First inward reuerence of soule and spirit in the most dutifull acknowledgement of his most roiall soueraigntie ouer his whole Church and euery member thereof Secondly all religious worship and seruice both inward and outward according to his word and commandement Thirdly obedience and submission to those that rule ouer the rest in his name both ciuill Magistrates and Church gouernours Yea all christian obedience to his lawes and commandements in the common actions and conuersation of our whole liues Finally all diuine honour praise and glorie for the whole worke of our redemption and saluation That we doe stand bound in respect of the royall or princely aduancement and soueraigne Lordship of our Sauiour at the right hand of God to yeelde him all reuerence in the acknowledgement of the same his high soueraigntie we haue a sufficient warrant from that great and solemne proclamation made from the God of heauen by the Apostle Peter in that first publike Sermon of his which hee made Acts 2. by the which three thousand soules were conuerted and brought to the faith and obedience of this great and glorious Lord our Sauiour Dauid saith the Apostle verses 34 35 36 c. is not ascended into heauen but he saith The Lord saide to my Lord sit at my right hand vntill I make thine enemies thy foote-stoole Therefore let all the house of Israel know for a suretie that God hath made him both Lord and Christ this Iesus I say whom ye haue crucified Now when they heard it they were pricked in their hearts c. And againe chap. 5. verse 31. God hath lifted vp Iesus with his right hand to bee a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes According also to that propheticall instruction by a sweete allegorica l description of the spirituall marriage of our Sauiour with his Church Harken O daughter saith the Psalmist and consider and incline thine eare forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for hee is thy Lord and reuerence thou him The word which the Prophet vseth noteth such a reuerence as is declared by outward bowing or falling down before him vehashtahaeui-lo Hence therefore wee haue a fit occasion giuen vs to proceede from the inward reuerence to
them as hypocrites NOw let vs come to the reason or rule of this first part of the sentence or iudgement of our Sauiour concerning them of his right hand Question Which is that For as our Sauiour telleth vs hee will say I was an hungred and yee gaue mee meate I thirsted and ye gaue me drinke I was a stanger and ye lodged me I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me Explication These words of our Sauiour as was said euen now conteine a reason and therein also that rule or law according to the which our Sauiour frameth his iudgement Let vs therefore consider of them in either respect And first in what sense they are to be accounted a reason of that part of the iudgement which our Sauiour hath expressed Question How is that Answer They may well be so accounted in diuers respects First in that they argue from a speciall instance of the manifold effect and working of Gods grace in the hearts of those whom hee calleth the blessed of his Father that they are so indeede and that the kingdome of God it prepared for all such Secondly in that they shew that the Father of our Lord Iesus Christ and our Sauiour himselfe doe so greatly esteeme mercifulnesse and the fruits thereof toward his needie and afflicted ones when they proceede of true faith and obedience to God that hee will of his infinite mercie reward such as yeelde and practise them with no lesse reward then eternall life Thirdly in that they containe a direction to the elect children of God what way they must take and walke in to the end they may first glorifie God here in this world and then be partakers of this glory of his heauenly kingdome for euer afterward Finally in that they shew the children of God how they may comfortably assure themselues from the fruits and effects of their faith that they are true beleeuers the very elect of the Father and heires of his eternall kingdome prepared for them from the beginning Expsi In all these respects indeede well may these latter words of our Sauiour be a reason of the former part of his sentence or iudgement concerning the godly as may be proued by many testimonies of holy Scriptures But before wee come to the proofe of the particulars of this respectiue reason to the end we may carry the matter more plainely before vs wee are to consider in a few words both the kinde of the workes here mentioned by our Sauiour and also the kindes of those persons to whom they are to be performed The kinde of the workes are of true christian mercy pitie and compassion Our Sauiour mentioneth foure particulars first feeding which may well comprehend the giuing both of meate and drinke secondly lodging thirdly clothing fourthly visiting the which agreeth both to the shewing of mercie vpon the sicke and also vpon such as be in prison Some make sixe of them 1. giuing of meate 2. giuing of drinke 3. lodging 4. clothing 5. visiting of the sicke 6. visiting of prisoners But we are not to stand much vpon the number which was a thing that our Sauiour himselfe stoode not vpon For whereas there be other duties of mercie besides these we may be sure that he meant not to exclude any one of them By the rehearsall of some hee pointeth to all the rest making choise of those that are most sensible and familiar euen such as are to be most generally practised among his people The persons to whom these works of mercy are to be performed they are to speake generally all such as stand in neede of the reliefs and succours mentioned We may reduce them to three heads First those that be ordinarily in want to wit the poore which are euery where dispersed among the rest of the people of God of whom our Sauiour hath said before The poore ye shall alwaies haue with ye And that also by the very appointment of God according to the holy Prouerbe which saith The poore and the rich meete together the Lord is the maker of them all For as it is said elsewhere the Lord maketh poore and he maketh rich he maketh high and he maketh low Of these speaketh our Sauiour Luke 14.12 When thou makest a dinner or supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighboures c but call the poore the maimed the lame and the blinde And thou shalt be blessed because they cannot recompence thee for thou shalt be recompensed at the resurrection of the iust The second sort may be vnderstood of those that through persecution are driuen from house and home for Christ his gospels sake concerning which sort our Sauiour speaketh saying When they persecute you in one Citie flee to another he vnderstanding it of such as for whose escape God so prouideth that they doe not by their flight dishonour his name or discourage and daunt the weake brethren The third sort are of those to whom God denieth the opportunitie of fleeing or in their flight or otherwise be apprehended by the enemies of the Gospel and cast into prison according to that saying of our Sauiour Luke 21.12 They will deliuer you into prisons Of the which three sorts the first though they haue housen and lodging such as they are may easily suffer hunger and thirst and also want clothing for them and their children The second sort though they haue clothing and it may be for a while money in their purses yet shall they want safe comfortable lodging in their trauell if good christians doe not entertaine them yea in short time they may grow into their tatters want mony also to pay for victualls necessary for them The third sort though they cannot be lodged at home yet vnlesse the case be very straight they may be visited and relieued with such things as they want though they be shut vp in prison Finally some of euery sort are sometimes sicke and then haue need of speciall visiting and looking vnto And of all these stand the rither sort bound to haue a christian care to minister vnto them according to their necessities lest they should faint and be discouraged vnder their afflictions Yea so doe the richer sort stand bound that without the practise of these duties they shall neuer be able to stand with comfort before the Lord in the great day of his iudgement as we shall more fully see afterward when wee shall come to the other part of the sentence which containeth the condemnation of the wicked Now touching the particular considerations of the reason which our Sauiour annexeth to the present part of his iudgement for the acquiting of the godly First that the duties of compassion and mercy which he mentioneth are speciall testimonies declaring who are the blessed of God for whom the inheritance of the kingdome is prepared euen from the effects or working of Gods holy
with him and the holy Angels here hee telleth the wicked that they shall haue their fellowship with the Diuel and his wicked Angels The comparison thus touched let vs now consider of the latter part of the sentence more simply in the owne nature according to the seuerall parts or members of it We may consider of them in this order First who the persons be that shall be condemned Secondly what the punishment is wherevnto they are to bee adiudged The persons are saide to be such as are Cursed and they are no doubt accursed of God Neuertheles our Sauiour doth not call them the Cursed of the Father or the cursed of God as he had saide of the godly that they are the blessed of the Father The reason may be for that no man is simply cursed of God but by reason of his corruption and sinne whereby he maketh himselfe iustly subiect to the curse of God For sinne is the proper and immediate cause of that curse which falleth vpon any And the curse is the next forerunner of condemnation For this cause therefore it may by good reason be conceiued that our Sauiour Christ spareth the name of God or of the Father though hee had vsed it before that euery man might finde the cause of the curse in himselfe and the cause of blessing to be in the free grace and mercy of God who is the onely true and proper fountaine thereof Furthermore touching the persons of whom this sentence shall be principally pronounced by the course and tenure of it it is euident that they are and shall be such as be professours of the Gospell both Iewe and Gentile yet hypocriticall Christians because of their hypocrisie are more accursed then they that neuer heard of the Gospell according to the saying of our Sauiour that it shall be easier for them of Sodom and Gomorrha at the day of iudgement then for such Thus much for the Persons The punishment is to be considered first in two seuerall parts and degrees and then in some further amplifications of it setting forth both the certaintie of it and also the most hideous and wofull vncomfortablenesse of it The first part of the punishment is a seperation from Christ and from the ioyes and glory of his heauenly kingdome for euer Departye from me saith our Sauiour As though hee should say Howsoeuer yee haue presumed to boast of my name and to promise to your selues the kingdome of heauen as wee knowe that the wicked are readie both to thinke and to speake that they looke to be saued as well as the best yet saith our Sauiour Depart from me ye haue no part in me or in my comming or with my redeemed And as he saide before to the foolish virgins I knowe yee not so doth he speake to the same effect here in this place This therefore shall be the first degree of the punishment that it shall be a frustrating of all hope of happines for euer It may be called the punishment of depriuation or losse of the greatest good that might possibly be obtained The second part or degree of the punishment may be called the punishment of feeling or smart yea of the enduring of the greatest euill or woe that can befall any creature This latter part of the punishment is called fire for the sharpnes of it yea it shall be fire of such a kind as God shall make a fit executioner of his most seuere wrath For let vs not deceiue our selues God is able as easily to doe both the one and the other as hee hath alreadie giuen to euerie creature that nature and disposition which they doe presently enioy The same punishment is said to be euerlasting because it shal be such a firie vengeance as shall alwaies torment and burne and yet neuer either consume and wast it selfe or the matter which it shall burne This euerlasting fire shall not onely torment the body but also the soule Yea the soule not onely by the body but properly and in the owne nature For it shall be such a fire as shall torment the spirituall nature of the very diuels themselues Herein therefore doth their iudgement exceed all humane iudgements that euer were or can be For the most grieuous of them are but bodily they cannot touch the soule they are but temporall they cannot be prolonged for euer nay they cannot extend further then the terme of the naturall life O therefore whatsoeuer the iudgement of man shall be of vs or vpon vs let vs be careful I beseech you that we may escape this most heauie and euerlasting punishment which shall proceed from the most terrible iudgment of the diuine Maiestie of the eternall God We doe not without cause pitie those that run on in their sinnes as it were hasting a pace to this destruction Let vs learne to pitie our selues And when we shall doe so let vs magnifie the goodnes of the Lord our God and heauenly Father in this behalfe acknowledging that he hath herein shewed on vs his inestimable pitie and compassion For otherwise wee should be as careles as any other are But let vs proceed to such further amplifications of this punishment as the words of our Sauiour doe point vs vnto to wit the certaintie of it the most wofull and hideous vncomfortablenes of it The certaintie of it is argued from the cause in that our Sauiour saith that it is prepared for the wicked yea no doubt euen as certainly as God hath prepared heauen for his elect children according to the saying of our Sauiour in the 3 of Iohn He that beleeueth not is condemned alreadie to wit if he harden his heart in his vnbeliefe against the doctrine of the Gospel In the last verse of the 30 chap of the Prophet Isaiah the Lord threatening the destruction of the enemies of his Church he alluding to a doolefull place neare vnto Ierusalem where through outragious superstition parents did most vnnaturally burne and torment their children vnder pretence of sacrificing them to God as wee read 2. Chron 28 3 ch 33.6 And Ier 7.31 the Lord I say in that place of the Prophet Isaiah alluding to that doolful place of cruel superstitiō he describeth the most doolfull destructiō of the enemies of his church for euer in these words Tophteh or as the name of the same place is called Topheth Ier 7 31. alledged euen now and likewise 2. King 23.10 it is saith the Lord prepared of olde it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it Whence it grewe that Hell the place of the eternall torment of the wicked was of the godly the haters of this horrible idolatrie from the name of the possessor of that place who was the sonne of Hinnom called the vallie of Hinnom according to that saying of our Sauiour Mat 5.22 Whosoeuer shall say Foole
vs not spare to iudge our selues to the ende we may preuent this iudgement of the Lord according to the instruction and admonition of the Apostle Paul 1. Cor 11.31 For as he saith if we would iudge our selues we should not be iudged And yet againe he addeth further that when wee are iudged we are chastened of the Lord because wee should not be condemned with the world God giue vs grace that wee with the rest of the faithfull may make this blessed vse of all our afflictions yea grant it Lord wee most humbly beseech thee for Iesus Christ sake Amen Thus farre of the doctrine of our beliefe in the second Person of the Dietie or Godhead which is God the Sonne The ende of the second Booke THE DOCTRINE OF THE GOSPEL THIRD BOOKE VVHICH IS A PROCEEDING IN AN ORDERLY HANDELING OF THE SEVErall Articles thereof and namely concerning our Christian beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer WHEREVNTO IS ANNEXED A LIKE HANdeling of the Articles of our beliefe concerning the Church of God and those excellent prerogatiues which God through Christ hath bestowed vpon it 1. Ep of Iohn 5 7. The holy Ghost is one with the Father and the Sonne And Gospel 14.26 The Comforter which is the holy Ghost saith the Sonne whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I haue told you And ch 16.13 He is the Spirit of truth and leadeth into all truth Matth 12 31 32. Whosoeuer shall blaspheme the holy Ghost it shal not be forgiuen him neither in this world nor in the world to come T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS THIRD Booke briefly set downe in the Table following Beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie THe Ground of this Article pag. 1 2 3 4. The sense and meaning of it pag. 5. 6 7 8. 9 10 11 12 13 14. The Promise of our sanctication by the holy Ghost pag. 15. The Comforts of Beliefe in the holy Ghost pag. 16. 17. 18. The Duties to be performed of vs to him in respect of the same yea simply in respect of himselfe in that he is God pag. 19. 20. The Danger of not beleeuing in God the holy Ghost pag. 21. 22. Beliefe that God hath a holy Catholike Church The Ground and warrant together with the sense and meaning according to the same ground pag. 23 24 25 26 27 28 29 30. 31. The Promise which God hath made to call and gather vnto himselfe a holy catholike Church pag. 32. The Comforts arising from the same pag. 33 34 35 36. The Duties of euery true member of the holy catholike Church pag. 37 â—8 39. The Danger of not beleeuing that God hath a holy catholike Church pag 40. 41. Beliefe that in the holy catholike Church there is a Communion of Saints The Ground and warrant of it and therewithal the sense and meaning agreeable to the same ground pag. 42. 43 44 45 46 47 48 49. The Promise which God hath made that there should be a Communion of Saints in his holy catholike Church pag. 50. 51. The Comforts in respect of this holy Communion pag. 51 52 53. The Duties of euery member of the church in respect of the same pag. 53 54 55 56. The Danger of not beleeuing yea and of not practising the duties belonging to this holy Communion pag. 57 58. Beliefe that to euery true member of the holy catholike Church belongeth forgiuenes of sinnes The Ground and warrant of it pag. 59. 60. The sense and meaning of it pag. 61. The Promise which God hath made to forgiue the sinnes of euery true member of his Church pag. 61. The Comforts arising from this Promise pag. 62 63. The Duties belonging to God in respect of the same Comforts pag. 63 64 65. The Danger of not beleeuing this Article pag. 66 67. Beliefe that to euery true member of the holy catholike Church of God belongeth the blessed immortalitie of the soule The Ground and warrant of it pag. 68. 69 70. The sense and meaning of it pag. 71. 72. The Promise of God touching the same pag. 72. The Comforts arising from thence pag. 73. The Duties to be performed to God in regard thereof pag. 74. 75. The Danger of not beleeuing the blessed immortalitie of the souâ—e pag. 76. 77. Beliefe that to euery true member of the holy catholike Church of God belongeth the glorious resurrection of the body The Ground of this Article pag. 78. c to 96. The sense and meaning according to the same ground pag. 96. 97. The Promise of God that the bodies of all and euery true member of his Church shall rise againe in glory pag. 97. The Comforts arising to our soules from this Article of our beliefe touching the glorious resurrection of our bodies pag. 98. 99. The Duties to be performed of vs to our God and Father through Iesus Christ both in our bodies and also in our soules so long as wee liue here in this world in respect of the same both gratious Promise and Comforts pag. 99 100. 101. The Danger of not beleeuing this Article pag. 102. Beliefe that to euery true member of the holy catholike Church of God belongeth the inheritance of euerlasting life both in body and soule The Ground of this Article pag. 103 104. The sense and meaning pag. 104. 105. The Promise of God that the inheritance of this euerlasting life both of body and soule vnited together doth belong to euery true member of his holy Catholike Church pag. 106. 107. The Comforts arising frrom this most gracious Promise to euery beleeuing soule pag. 107 108. 109. The Duties to be performed of vs to God in this life vnder the certaine hope of his performance thereof vnto vs in his due time pag. 110. 111. 112. 113. The Danger of not beleeuing this Article pag. 114. 115. The Conclusion of the Doctrine of the Gospel concerning the Articles of our Christian beliefe The Ground of our Christian faith or Beliefe in a general consideration pag. 115. 116. The Promise in generall pag. 116. 117. The Comfort generally considered pag. 117. 118. The Dutie likewise in generall pag. 118 119. The Danger of vnbeliefe and of disobedience to the doctrine of the Gospel in a like generall consideration pag. 119. 120. A generall description of the true iustifying faith in respect of all the Articles of our beliefe pag. 121. 122. These are the Contents of this third booke THE DOCTRINE OF THE GOSPEL III. Booke Beliefe in God the holy Ghost Question NOw what followeth in the Articles of our beliefe Answer I beleeue in God the holy Ghost ExplicatioÌ„ In these wordes wee make profession of our faith in the third Person of
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
most contrary to that holy and humble communion wherevnto we are called in Christ Iesus And that so much the rather because mans corrupt heart is too to easily puffed vp to take a swelling conceit of it selfe euen by that which ought in truth to cause it to be more humble carefull to serue God his Church seeing by how much any hath receiued more then other so much the more wil God require of him as our Sauiour admonisheth Luk. ch 12.48 But if any instead of this humble and studious care shoud turne aside to an ambitious lifting vp of himselfe aboue his brethren let vs consider well that other admonition of our Sauiour which we reade Iohn 5.44 namely that it is a hinderer of faith For How saith he can ye beleeue who receiue honour one of another and seeke not the honour which commeth of God alone And if it hindereth faith that it can haue no beginning no doubt it will hinder the proceeding of faith wheresoeuer it findeth entertainment after that faith is begunne Now The Promise that honour which commeth of God whereof our Sauiour speaketh is that which commeth by our humbling of our selues to doe seruice according to that which hee saith elsewhere Hee that will be the greatest let him be a seruant to all Alas then why should any be so foolish as to pride themselues in their gifts how great soeuer they be And much rather how vaine a thing is it for any after that fondnesse which is in many to fancy themselues to be so much the more worthy Christians before God not because they haue greater gifts of the mind but because they weare a better garment on their backes or dwell in a more faire house c. Whereas there is neither betternesse nor any goodnesse at all in these things to preferre vs before the greatest begger that goeth by the high way in the sight of God Nay contrariwise we are so much the worse by them by how much they make vs more prowd as the admonition of the Apostle Iames may let vs well vnderstand as we read chap. 2. verses 1 2 3 c. My brethren saith he haue not the faith of our Lord Iesus Christ in respect of persons For if there come into your company a man with a gold ring and in goodly apparell and there come in also a poore man in vile raiment And ye haue respect to him that weareth the gay clothing and say vnto him Sit thou here in a good place and ye say vnto the poore stand thou here or sit here vnder my footestoole Are ye not partiall in your selues and are become iudges of euill thoughts Thus earnest yea and much more then thus as it followeth is the Apostle in this point So that all things duly weighed we may iustly conclude that we are onely in truth so good or so much better then other ciuill respects only excepted by how much wee are more vile and base in our owne eyes and as we are therewithall more carefull to giue greater glory to God and to seeke more earnestly to further oâ—her in the way of the kingdome of God by esteeming and dealing louingly and honourably with the least of them This is the summe of the doctrine of this place as the Apostle Pauls owne application sheweth from the 27. verse to the end of this 12. chapter HAving thus the ground and meaning of this Article of the communion of Saintes let vs come to that which remaineth to be further considered of it Question And in the next place to the Promise I aske therefore What promise hath God made that there should be such a communion of Saints as you speake of in his holy Catholike Church Answer We may reade the gratious promise of it in the 16 chapter of Leuiticus the 11 and 12 verses compared with that which is written 2. Cor. 6.14 c. Rehearse these places Question How doe you finde them written Answer Leuiticus 26. the Lord saith thus by his faithfull seruant the Prophet Moses in the first of those places 11 I will set my Tabernacle among ye and my soule shall not loath ye 12 Also I will walke among yee and I will be your God and yee shall bee my people And in the other place thus writeth the Apostle Paul 2. Cor. 6. 14 Be yee not vnequally yoked for what fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darknesse 15 And what concord hath Christ with Belial Or what part hath the beleeuer with the infidell 16 And what agreement hath the Temple of God with idolls for ye are the Temple of the liuing God as God hath said I will dwell among them and walke there and I will be their God and they shall be my people 17 Wherefore come yee out from among them and separate your selues saith the Lord and touch no vncleane thing and I will receiue you 18 And I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord almightie Expli Here indeede we haue the Promise both of our communion with God in Christ and also of our communion among our selues as the Apostle Paul alledging the words of the Prophet Moses doth interpret and apply the same And to the same purpose also he alledgeth another place of holy Scripture out of the prophesie of Isaiah chap. 52.11 And also a third out of Ieremie chap. 31.1 To the which we might adde many other as Isa chap. 2. from the beginning of the chapter in these wordes It shall be in the last dates that the mountaine of the house of the Lord shall be prepared in the top of the mountaines c. And many people shall say Come and let vs goe vp to the mountaine of the Lord c. And chap. 11. from the 6. verse The woolfe also shall dwell with the lambe and the leopard shall lie with the kid c. Then shall none hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious Thus I say many other places might be added But these shall suffice considering that many which concerne the calling of the Gentiles and therewithall the vniting of them in one body with the Iewes haue beene already alledged in the former Article From whence we may the more easily call theÌ„ againe to mind And the Apostle Paul 1. Cor. chap. 1.9 celebrating the faithfulnesse of God in calling vs to the fellowship of his Sonne he hath therein no doubt a respect to the former promise NOw after the promise the vse of this Article is next to be remembred The Comforts Question And first for the Comfort of faith What may that be Answer The comfort hereof must
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
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
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâ—mity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but â—ather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâ—den Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâ—e he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren