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
the forgiuenes of their sinnes the which iustification alone and no other can endure strict examination before the iudgement seate of God agreeable to the confession of the holy Prophet Psal 130 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercy is with thee that thou maiest bee feared So that euen of necessitie we must all as well as he come into the house of the Lord in the multitude of his mercie and worship him in feare Psal 5 7. Praying to him as we read Ps 143 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Hereunto also doth the example of the holy Ap. Paul lead vs in that he maketh his protestation 1. Cor 4 v. 3 4 in these words As touching me saith Paul I passe very little to be iudged of you or of mās iudgement no I iudge not mine owne selfe For I knowe nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord c. And the example of righteous Iob in his confession chap. 9 v. 1 2 3. I know verily saith he that it is so for how should man compared vnto God be iustified If he should dispute with him he could not answere him one thing of a thousand And v. 19 20 21. If we speake of strength saith Iob behold he that is God is strong if wee speake of iudgement who shall bring me in to pleade If I would iustifie my selfe mine owne mouth should condemne me If I would be perfit he shal iudge me wicked Though I were perfit yet I know not my soule therefore doe I ahhorre my life And ch 25 4. in the same booke Bildad likewise speaking by the holy Ghost saith confidently How can a man be iustified with God or how can he be cleane that is borne of woman Wherefore as Iudah saith to Ioseph Gen. 44.16 How shall we iustifie our selues He professing thereby that they could not cleare thēselues Much rather may we yea ought we to say and confesse before the Lord that we cannot possibly iustifie our selues before his iudgement seate but must needes appeale to his throne of free mercy and grace For assuredly none shall be iustified by their owne righteousnes but such as shall perfectly fulfill the whole lawe of God according to that Ro. 2 13. The hearers of the law are not righteous before God but the dooers of the lawe shall be iustified But this can no man possibly performe For as touching the righteousnes of the best it is vnperfect and we must euery one of vs labour to better and increase it from day to day as Reuel 22 11. He that is iust let him be iustified still and he that is holy let him be sanctified still That is let euery such one not onely continue but also in continuance let him more and more encrease in righteousnes and holines and so declare the truth of that righteousnes holines which is in him For as our Sa Christ saith To him that hath shall be giuen he shal haue in a boundance c. But the righteousnes of God by the gift whereof he iustifieth his adopted children namely in that he imputeth the righteousnes of his owne naturall sonne our Lord Iesus Christ vnto them it is fully perfect at the very first instant and so continueth alwaies euen as the righteousnes of Christ himselfe is perfect once and for euer howsoeuer in the faithfull the dutie yea and the comfort of their iustification may appeare and be more fully manifested in processe and tract of time as Abraham beleeuing and by his faith being iustified in the sight of God long before shewed the truth and power of his faith in offering vp of his onely sonne Isaak at the commandement which God gaue him for the triall of his faith many a yeare after And thus by the grace of God may we perceiue what iustification by faith is according to the doctrine of the Apostle Paul to wit that we are accoūted righteous before the iudgement seate of God onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith and not otherwise Now when the same word to iustifie is referred to workes as the Apostle Iames vseth it the Apostle is in no wise to bee vnderstood as though a man might by his workes bee made perfectly righteous in the iust and strict iudgement of God For that cannot be insomuch as it was said euen now al our own works yea euen the best of them they are vnperfect And besides that as the Apostle Iames himselfe teacheth vs In many things we sin all And therefore it must needs be in his iudgement a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God according as it is expresly noted to be a sin in the Pharisies by our Sa Christ Luk. ch 16. v. 15. Ye are they which iustifie your selues before men c. And againe ch 18 19 c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men much more sinful is it in opiniō therof to lift vp a mās mind in the sight of god as Hab. ch 2 4. Behold he that lifteth vp himselfe his mind is not vpright in him but the iust shal liue by his faith They onely haue the fruit and reward of their works who doing them in conscience of most bounden duty in obedience to God doe most vnfeinedly renounce al opinion of merit according to the instruction of our Sa Christ acknowledge themselues when they haue done al that they can to be vnprofitable seruants Luk. 17.10 And ch 18. 9. c. it may in a good part be euident by the comparison which our Sa Christ maketh betwixt the Pharisie iustifying himselfe the poore Publican humbly confessing bewailing his sins of whom our Sa saith that he went to his house iustified rather then the other And it may be more fully confirmed by these reasons following First we are iustified in the sight of God in such manner onely as may most perfectly take away al reioycing from our selues As Ro. 3 27. All reioycing in works is excluded by faith And ch 4 1 2. Abrahā being iustified without works hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2 9. Not of works lest any man should boast himselfe This because it was not duly regarded of the vnbeleeuing Iewes who sought after their own righteousnes it turned to their destruction Ro. 9 30 31 32 33. ch 10 1 2 3. Wherefore as it is written 1. Cor. 1 31. He that reioyceth let him reioyce in the Lord. Who hath made Christ to be perfect wisedome righteousnes sanctification and redemption vnto vs. And herein is included a second reason which is that we are so iustified as
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe Explicatiō proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renoūce all opinion of iustificatiō therby or else it is not done in faith For so much shall a mā denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward thē therfore it semeth that this cānot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept thē in deed Answere as tokens of true thākefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obediēce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification Explicatiō and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whō he hath sent For seeing God hath sent Christ euē to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them frō their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌ„ce fruition of the most glorious euerlasting kingdom of heaueÌ„ It is true ExplicatioÌ„ and proofe as we may se it warranted vnto vs First concerning deliueraÌ„ce froÌ„ the guiltines of sin also froÌ„ the punishmeÌ„t therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâ—l couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ„ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ„ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
both for themselues and theirs with promise to bring them vp and to instruct them in the same faith Now let vs come to the more particular effects of the Apostolicall ministerie as they are set downe and recorded by the Euangelist Marke as they followe in the same 16. Chapter verse 17.18 There are fiue of them Question Which be they Answer The first was of casting of diuels out of the possessed The second the gift of speaking diuers languages The third the healing of venimous stingings by serpents or rather a preseruatiue power to preuent their stingings The fourth a preseruatiue power against euery venimous potion The fift healing of naturall sicknesses by imposition of hands ExplicatioÌ„ These tokens or rather signes Semeia saith our Sauiour Christ shall followe those that beleeue to wit not so much for signes or tokens that they doe truly beleeue the doctrine preached by the Apostles as for miraculous signes and confirmations that the doctrine it selfe which they beleeued by the preaching of the Apostles is the very true doctrine of GOD. And that the Apostles were sent immediatly from our Lord Iesus Christ to be his sanctified Ministers and instruments to publish his doctrine to the saluation of all true beleeuers And therefore it is also that our Sauiour saith further that all these miraculous works should be effected and wrought in his name that is through that faith which such true beleeuers should haue in his name that is in him his owne selfe in whom they should beleeue as being both able and also willing to worke such gratious and powerfull workes at their word and by the inuocation of his name for the confirmation of the doctrine of his Gospell Which that it is the meaning of our Sauiour it may be euident from that which wee reade Acts 3.16 His name that is the name of Iesus Christ whom God saith the Apostle Peter hath raised from the dead hath made this man sound whom ye see and knowe through faith in his name and the faith which is by him hath giuen to him this disposition of his whole body in the presence of you all And againe chapter 4.7 c. When Peter and the rest were examined by what power or by what name they had wrought the miracle Peter answered by the name of Iesus Christ of Nazareth whom ye haue crucified whom God raised againe from the dead c. Thus they ascribe all to the name and power of Christ through faith and nothing to their owne proper power or godlines For so they say expresly in the 12. verse of the 3. chapter before alledged And for inuocation or calling vpon the name of our Lord Iesus Christ to the effecting of these miraculous signes and for the dispensation of these gifts to others reade in the same booke of the Acts of the Apostles chapter 8.14.15.16.17 verse and chapter 9.17.18 and chapter 16.18 Read also Iames. chapter 5.14.15 But that this part of the speech of our Sauiour may be the better vnderstoode of vs wee are to consider that hee making this promise of the gift of working miracles to many of those that should beleeue by the preaching of his Apostles and at their praier and by the imposition of their hands in his name as the effect it selfe in the fulfilling of the same promise hath declared and may be discerned from the places euen now alledged out of the Acts of the Apostles wee are I say to consider that our Sauiour minded first of all and so also performed to bestowe these his gifts vpon the Apostles themselues according to his former promise Iohn 14.12.13.14 And also according as hee had in their temâ—orall and cursorie ministerie for a time indued them with the like power before as we reade Matthew chapter 10.1 Marke 6.12.13 They cast out many diuels and they anointed many that were sicke with oile and healed them Like also as hee had giuen like power to the other seuentie who acknowledged that the diuels were subdued vnto them through his name as wee reade Luke chapter 9.12 And chapter 10.1 and verse 17.18.19.20 Now therefore that the Apostles had this power renued vnto them afterward according to the present speech of our Sauiour wee haue it testified by diuers instances First for the casting out of the diuels Acts 16.18 as was alledged before Likewise chapter 5.16 Peter healed those that were vexed with vncleane spirits And chapter 8.7 Philip though not an Apostle but an Euangelist Hee casteth vncleane spirits out of those that were possessed And chap. 19.11.12 God wrought no small miracles by the hand of Paule So that from his body were brought vnto the sicke kerchiefes or handkerchiefes and the diseases departed from them and the euill spirits went out of them The which when other attempted to doe without any calling or appointment of our Sauiour thereunto they found to their owne perill and hurt that the euill spirits would not obey them no though they command them in the name of Christ as it followeth in the same chapter as wee may read verse 13 14.15 16. This gift of casting out diuels being bestowed vpon Paul the last of the Apostles was not wanting to the former as wee may well hold it out of all doubt and so was it acknowledged of Paul himselfe 2. Cor. 12.11.12 Secondly for the gift of speaking with newe tongues that is with diuers languages that it also was bestowed vpon the Apostles wee reade it testified Act. chap. 2. Reade also 1. Cor. 14.18 where we see Paul had likewise the same gift This gift of speaking strange languages is noted by this phrase of speaking with newe tongues in such sence as they are saide to haue newe hearts who are renewed in their mindes and affections by the Spirite of God Thirdlie for power and preseruation against the stinging of Serpents wee haue an instance for the confirmation of it in Paule Acts 28.3.4.5.6 The like preseruatiue power the rest no doubt had as their necessities might at anie time require though it may bee that our SAVIOVR vnder this taking away of Serpents and the other preseruatiue against poysonings by anie venemous drinke as neede should require would there-with-all metaphoricallie expresse that most prouident care which he had ouer those that wil faithfully imploy themselues in the seruice of his Gospell according vnto that which he saide to the seuentie Luke 10.19 Behold I giue vnto you power to tread on Serpents and Scorpions on al the power of the enemie nothing shal hurt you According also to that Psal 91.13 Thou shalt walke on the lion and on the aspe the yong lion and the dragon shalt thou tread vnder feet Neuertheles we are not to make question but the prouident care of our Sauiour extendeth to giue power against these very dangers mentioned euen in their proper and naturall kinds euen so often as necessitie by reason of the wicked indeuours of the instruments of Satan that olde Serpent required when
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
of the flesh is enmitie against God The issue whereof is death to those that follow it as it is in tâ—e former verse And Pro. 14.12 Read also 1 Cor. 3.18 Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise ExplicatioÌ„ and proofe For the proofe of the second duty Read Deu. 4 6 7 8 and Ier. 8. ver 9. and ch 9. verses 23 24. as before in the comfort For the third read Ro. 11 33. and Eccles 3 11. He hath made euery thing beautifull in the time and season thereof c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end And chap. 7 15 16. c. For the proofe of the fourth duty read Psal 34.17 18 19.20 and 68.20.1 Cor. 10.13 Eccles 7 28. Read also Psal 25.10 The way of the Lord is strength to the vtright man In which respect well saith our learned Interpreter Via Domini est per invia That is God maketh way where there is no way For the last duty of giuing God the glory for the gift of all wisedome and vnderstanding Read Exod. 31 1 2 3.4.5.6 1 Sam 18.14 and Isai 28.23 c. to the end of the Chapter Read also Prou. 6.6.7.8 and cha 30.24.25.26 27.28 Ier 8. â— And yet more principally Read Dan. 2 19.20 21 22 23 And in the Ep of Iude verse 25. To God onely wise our Sauiour be glory and maiestie and dominion and power both now and for euer Amen The duties belonging furthermore to the comfort of faith in the almighty power of God and generally touching the work of creation and gouernment we doe here of purpose omit as we did before in the comforts because wee shall afterward haue a speciall occasion to consider of the same WE come to the duties of faith coÌ„cerning the long suffering patience yea the infinite mercy and goodnes of the Lord our God Question Which are they Answere By how much the mercies of the Lord our God are more aboundant toward vs by so much ought wee first of all to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them Secondly that we doe not distrust or despaire of the same his mercies as if there were any defect or failing in them Thirdly that we doe not in any case presume or waxe wanton against them albeit God is easily intreated and ready to forgiue such as offend him ExplicatioÌ„ and proofe These euils euen as very wicked extremities are carefully to be auoided yea to be accursed and abhorred of euery true beleeuer For they are most contrary to the nature of true faith Against the first wherof read Rom. 2.4 Despisest thou the riches of Gods bountifulnes and patience and long suffering We must take heed therefore that wee be not like those gracelesse subiects or children which are ready to despise the clemencie and lenitie of their gentle Princes and Parents Against the second read Ier Lamen ch 3.22 His compassions faile not Read also Isai 1.18 and ch 40. 28. 29. 30. 31. And Rom 5.20 Though sinne aboundeth yet grace aboundeth much more and 1 Tim 1 15. Against the third read Rom 6 1 c. What shall we say then shall we continue still in sinne that grace may abound God forbid c. Read Ep Iude 1 4. Though God be perfectly mercifull yet we must know that he is not so mercifull but that he is iust also We may not thinke God to haue but one eye as it were As he hath an eye of mercy so he hath an eye of iustice As he knoweth how to pitty humbled sinners and repenting sinners c so will he surely punish seuerely euerie obstinate and presumptuous transgressour and rebell He will deale wel with these that are well disposed c but he will deale roughly with those that be froward according to that which we read Psal 18.25.26 This hath God himselfe with so loud a voice proclaimed of himselfe as wee saw before that we neede to speake the lesse of it now Question BVt is there no other duty belonging to that singular comfort which faith taketh in the infinitnes of Gods mercies but only that we abuse theÌ„ not Answer Yes it is on the contrary the most bounden duty of euery one of vs whosoeuer doe beleeue in the mercies of the Lord our God to be so much the more loth to displease him in any thing yea rather to be so much the more carefull and studious to please him in all holy obedience by how much he is not onely more loth to enter into iudgment against vs but also more ready euery way to doe vs the most and greatest good Explication and proofe Thus generall indeed is the duty or as we may rather say the dutifulnes of faith is the comfort of Gods aboundant yea infinite mercies The mercies of the Lord our God ought to be esteemed of vs as the most pretious and dainty Iewell that we haue to deale withall And accordingly they are most charily holily to be dealt with of vs. For if we should prophane the mercies of God what refuge or sanctuaâ—ie should be safe for vs to flie vnto for rescue against the hote and fierce pursuite of his iustice For the proofe wherof read Rom. 2.4 The bountifulnes of God leadeth thee to repentance And ch 12.1.2 I beseech ye therefore bretheren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world c. Read also 2 Cor 7 1. and 1. Sam. 12. â—â— â—nd Isai 5.1 c. Moreouer call to mind Mat. 4.17 1. Iohn 3.8.9.10 and Gen. 29.9 And Psal 1â—0 4 Mercy is with thee O Lord that thou maiest be feared And Psal â— 7 In the multitude of thy mercy I will come into thy house and in thy feare will I worship toward thine holy temple Yea we ought to serue the Lord with ioyfulnes and with a good heart for the aboundance of all things Deut. 28.47 And Psal 119 64. The earth ô Lord is full of thy mercy teach me thy statutes BVt shew you yet something more particularly if you can what some of the duties of faith are which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question Which may some of them be Answere Seeing the Lord our God is so aboundant in mercie to vs that hee forgiueth vs all our sinnes though neuer so great and grieuous so often as we do truly repent and turne vnto him it is our duty to be readily affected to forgiue one another our mutuall offences and both to admit seeke reconciliation how often in how great matters soeuer we haue â—ust occasion euen so farre as they concerne one another Moreouer seeing the Lord our
doe enter into couenant with God in all holy care and conscience of walking in all good dutie before him as Abraham and all the faithfull of his posteritie did For as our Sauiour Christ saith The duties the children of Abraham will doe the workes of Abraham c. And verily all the dutie that we yea that all the Church of God can yeeld is too shallowe a fruite of obedience and thankfulnes to God for the reuelation and comfort of this most deepe and high mysterie For insomuch as the Lord God our onely Lord of his infinite mercie wholly consenteth both in vnitie of nature and according to the eternall distinctioÌ„ of the persons to the endles perfitting of our redemption saluation what dutie of ours though we were able to yeelde him all the seruice both of vnderstanding and reason of will and affection yea both of spirit soule and body could be answerable to this his infinite goodnes and mercy But to speak something more particularly it is the duty of the whole church of God and of euery true beleeuer to hold maintaine and defend this most holy doctrine against all Anti-trinitarians Atheiests or Profane persons whosoeuer shall shewe themselues to be despisers gainesayers and blasphemers thereof In which respect the holy and diligent labours of Athanasius Nazianzene and many other in former times as also of Caluin Beza Vrsinus Zanchius c. they are in these our daies very excellent The aduersaries of this most high point of doctrine haue beene from time to time many and great in the church of God the lesse to be maruelled at because it is the doctrine of a most secret and high mystery infinitely exceeding all comprehension of corrupt naturall reason The lesse also is it to be maruelled at because the Diuel who in all things enuieth the glory of God and euery way maliceth the saluation of his people taketh all the occasions he can to hinder yea to corrupt and vtterly to peruert the true knowledge faith of this most glorious and healthfull mysterie The former and more ancient of these wicked aduersaries as learned Danaeus hath gathered and sorted them together in his booke of heresies they were first the Apellites Messaâ—ians Deïtes and Monarchites who denying the distinct Persons held that God is onely as it were a sole and solitarie Monarch of the world Secondly the Simonians Ptolemies Colarbasies Montanistes Noâ—tians Praxcans Sabellians Apolanaristes who affirmed that there is but one person in the Trinitie onely called by these three sundry names Father Sonne and holy Ghost Thirdly the Marcellians who taught that the Trinitie is but an extension or dâ—lating of â—ne and the same thing as it were waxe Fourâ—hly the Hieracites who said that the Persons in the Trinitie are but as it were two lights of one candle Fâ—f ly the Metangismonites who imagined the Persons to be like to diuerse vessels the one contained within the other and as a scroule of diuers skinnes Sixtly the Tritheïtes and Triformians who contended that the three Persons are three diuerse and sundry Gods Seauenthly the Marcites and Tetratheïtes who make a quaternitie of Persons The which hereticall blasphemie when Anastasius the Emperour attempted to establish by his Edict about the yeare of our Lord 485. he was by the hand of God stricken with lightening and died miserably Danaeus chap. 47. in his booke of Heresies The last of thâ— more ancient aduersaries which the same writer rehearseth were the Actians who made no more account of the three Persons then of three qualities All these were worthily resisted and refuted by the excellent Mâ—nisters of Gods word in former times Now in these latter daies rose vp one Seruetus and other who went about to reuiue the former heresie of the Simonians and such like heretikes of their rancke Wherefore by how much the Diuel raiseth vp more hostile warre against this sacred ground of our Christian faith to the dishonour of our God The Danger of not beleeuing this Article and to the endangering of our soules to euerlasting perdition as also to the opening of the mouthes of the profane and vngodly to blaspheme that most holy and sacred mysterie which they knowe not neither haue learned to reuerence and adore by so much ought all the seruants of God at this day and from time to time according to the example of those that haue beene befâ—re vs to be the more studious and carefull both to settle our owne vnderstanding and faith more firmely and also more wisely soundly and faithfully euery one according to his place and calling to teach and strengthen one another and all of vs with one consent to pray the more feruently to God that it would please his diuine maiestie still to vphold this his blessed truth of doctrine which teacheth the truth of his most blessed nature the maÌ„ner of his glorious Essence against all aduersaries thereof as euer heretofore he hath done Amen THat which now remaineth concerning this article is the danger of not beleeuing in the blessed Trinitie Question What is that Answere It is vnpossible that any which beleeue not in the Father the Sonne and the holy Ghost three Persons one onely true God should either know rightly the fountaine from whence or the meanes by whom or the manner how life and saluation is brought to light much lesse can they feele the comfort of it here and least of all shall they be partakers of the happines and glory of it in the kingdome of heauen ExplicatioÌ„ proofe It is vnpossible in very deed For all is contained within the reuelation and faith of this most blessed mysterie as wee may clearly perceiue by calling to minde that which wee reade in the places of holy Scripture before alledged Ro 5.1.2.3.4.5 Eph. 2.18 1. Pet. chap. 1. v. 2. 2. Cor. ch 13. v. 13. which is the last of the whole chapter Yea so is all contained and treasured vp in this mystery that whosoeuer doe not rightly beleeue it * Vnderstand it of those that be willingly ignorant or heretically minded against this holy Mysterie they shal most assuredly wofully perish for euer froÌ„ the most glorious presence of God haue their portion among the most hellish and diuellish aduersaries of his glorie According as it hath beene long since well acknowledged and determined and so is stil in the true churches of Christ that whosoeuer desire to be saued must necessarily and before all things hold the true Christian and Catholike faith And that whosoeuer doe not keepe it holy and vndefiled shal without doubt perish euerlastingly The which Catholike faith that is to say the common faith of all true beleeuâ—rs is this that we doe acknowledge and worship one God in Trinitie and the Trinitie in vnitie Neither confounding the Persons nor diuiding the substance c. Whosoeuer doe not beleeue thus it is most certaine that they doe not beleeue in the true God rightly Nay it is
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
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
God euen from the beginning of the world THese things thus obserued Let vs now come to the secoÌ„d daies work the which Question for our more familiar vnderstanding we vse to cal Monday What did the Lord create in it Answere The Lord so cleared and ordered the regions of the aire as they might be most commodious for the placing of all heauenly creatures in their proper seates limits and circuites as it were in their chambers and lofts each aboue other and likewise that all earthly creatures might liue comfortably vpon the earth euery one according to their kindes when they should afterward be created As it followeth in the 6.7 8. verses of this first chapter of Genesis Question Rehearse Moses his own words as they are there conteined Which are they Answere They are these Againe God said Let there be a firmament or as it is Englished more agreeable to the Hebrew word in the margent of our Bibles Let there be a spreading ouer and therewithall aire in the middest of the waters and let it seperate the waters from the waters 7 Thus God made a certeine firmament or spreading ouer as before and separated the waters which were vnder the same firmament from the waters which were aboue it and it was so 8 And God called this firmameÌ„t heaueÌ„ so the euening the morning were the 2 day The work of the Lord in this second day though it be recorded but as one yet it is a very great and a gratious one For therin he fitted the regions of the ayre for all excellent vses that the Sun and the Moon and the Starres might haue their places courses in them that the clowds might haue their place course as the bottels of God to water the earth in due time that the snow and the haile might be congealed and spred abroade in their due seasons c. And that the earthly creatures might haue a cleare and thin not a grosse and foggie aier to draw their breath in and that also to this end the windes might with their blasts purge the same For to these if ther be any such like purposes God in this second day fitted the whole aier and disposed of the seuerall regions as it were the sollers and loftes and chambers thereof according to that of the 104. Psal verse 3. The Lorde layeth the beames of his chambers in the water and hee maketh the clowdes his Chariot and walketh vpon the wings of the winde And verse 13. Hee watereth the mountaines from his chambers And Gen 7.11 it is said to note aboundance of rainâ— that the windowes of these chambers were opened the which are called the windowes of Heauen Likewise Mal 3.10 In this respect also the clowdes are called the bottels of Heauen Iob 38.37 On this day also this part of the firmament had a disposition giuen it in the times and seasons therof to ingender snowe and haile c. Of the which wee read in the same 38. chapt of the booke of Iob. So that from hence wee may not vnfitlie gather that the clowdes and the windes had their creation in this second day besides that all was fitted to all ends before specified Read also Iob chap 38.9 where the clowdes are said to haue beene the couering of the Sea while darknesse was as the swadling bands therof Amos 4.13 God is the Creator of the windes Thus therefore did the Lord in the second day cleare and order the aire in most excellent manner euen before the deepe gulfe of the waters were emptied out of the earth and before ther was any drie land at all to the end that herein as well as before and as we shall haue occasion to obserue afterward the wisedome and power and goodnesse of God might rather be considered in it selfe then from the reason of naturall causes as the ouerwise Philosophers of the world haue too busilie accustomed themselues to doe for want of the true knowledge of the word of God herein This firmament or spreading out and the ordering of the aire and namely of that region or circular space which the Lorde hath appointed for the raine and moysture of heauen to be staied in ouer our heads and euen this lower aire also wherin we liue and breath God called heauen that is he appointed them to be as wee may say the aiery heauen according as wee vse to call the foules or raine and such like things which are in these partes of the aier the fowles or clowdes or raine of heauen c. This as Moses assureth vs was God his wise gratious and mighty work in the second day For the which we ought to glorifie praise his most holie and glorious name as Ps 148.4 Question THe worke of the third day is next Howe doth Moses reporte that Answere It foloweth thus in the 9. 10. 11. 12. 13. verses of the same 1. chap of Gene. 9 God said againe let the waters that be vnder the heauen gather themselues or flowe together into one place and let the drie land appeare and it was so 10 And God called the drie land Earth and he called the gathering together of the waters Seas and God saw that it was good 11 God said also let the earth bud forth the bud of the hearb that seedeth seed the fruitfull tree which beareth fruit according to his kinde which hath his seede in it selfe vpon the earth and it was so 12 Thus the earth brought forth the budde of the hearbe that seeedeth seede according to his kinde also the tree that beareth fruit which hath his seede in it selfe according to his kinde And God saw that it was good Explâ—cation and proofe 13 So the euening and the morning were the third day This day was that which we commonly call Tuesday Here are two mightie workes of God The one the clearing of the land as before the Lord had cleared the ayre The other the replenishing of the earth with hearbes and trees bearing their seedes and fruits But because the clearing of the earth from the waters could not be done without another worke for the conveyance and as we may say channelling and banking in of the Seas Note also that the riuers and fountaines or springs of water were ordered disâ—oâ—ed in this day read Reuel 14.7 therefore we may iustlie vnderstand this to be a third worke of God vpon the third day The least whereof could not possiblie be wrought and brought to passe but by an Almightie and creating power Of these things therfore let vs stand to consider a little that our mindes may be the better informed concerning the greatnes and excellencie of them by the help of some other testimonies of the holie Scriptures which doe worthilie stand in the commemoration of the same And first for the clearing of the earth by the emptying of the waters it is spoken of as of a worke of a newe creation For before this it was as if it had not
bene in so much as it was couered with most thick darknes in the former part of the first day and yet still remained rude and couered with the deep waters vntill this third day Wherfore as the creation of the visible heauens are noted by the spreading of them out so this clearing and drying of the earth is reckoned for the creating and making of it for the vse of habitation to man to all other earthly creatures though as touching the substance of it it was made and created of nothing before Read Psal 136.6 The Lord hath stretched out the earth vpon the waters or rather as we should read it aboue the waters for his mercie indureth for euer So before in the 24. Psalm verse 2. Gnal bamaijm Hee hath founded it aboue the Seas and established it aboue the floodes For naturally And â—o likewise Pâ—al 57 verse 5. is the same preposition vâ—ed as the first creation sheweth and as hath beene alreadie alledged out of the 104. Psal They would stand aboue the mountaines But at thy rebuke saith the holy Ps they flee at the voyce of thy thunder that is when thou as it were thunderest out thy commandement they hast away And the mountaines ascend and the valleyes â—escend to the place which thou hast established for them Thou hast set them a bounde which they shall not passe they shall not returne to couer the earth And Iob 38.10.11 The Lord himselfe saith that hee hath established his commandement concerning it and hath set barres and doores And said hetherto shalt thou come and no further and here shall the bankes stay thy prowd waues Reade also Ier â— 22 Feare ye not mee saith the Lorde and will ye not be afraied at my presence who haue placed the sand for the bounds of the Sea by a perpetual decree that it cannot passe it and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it that is beyond the limit of Gods decree and appointment So that the waters which are naturallie aboue the earth they are by an ouerruling power of God made vnder the earth as Exod 20.4 The waters vnder the earth And for the streatching out as it were of the earth by this remoouing of the water read further Isai 42.5 Where the Lord God by his holie Pâ—ophet describeth himselfe to be that God who beside that he hath created the heauens and spred them abroad hath also stretched forth the earth and the buddes thereof that is all whatsoeuer springeth out of it And againe chap 44.24 The Lord that made all things who alone spred out the heauens and by himselfe likewise stretched out the earth And 2. Pet 3.5 The earth had the beeing of it from the water and in the water by the word of God Wherefore iustly is he celebrated to be the God that made not onely the heauens but also the earth and the Seas Exod 20.11 Acts 4.24 And Psal 95.3.4.5 The Lorde is a great God and a great King aboue all Gods In whose hands are the deepe places of the Earth and the heights of the Mountaines are his To whom the Sea belongeth for hee made it and his hands prepared the drie Lande c. This worke of God is worthily commended by the Lord himselfe to be good and commodious for so it is indeede a very gratious worke a fruite of his mercy which indureth for euer as was alldged before from the 5. verse of the 136. Ps It is also a very mightie work in that the waters are thus against kinde tumbled together as it were on a heape and laid vp in the storehouse of the Lord. Ps 33.7 And all this for our benefit The turning of a little part of the red Sea into drie land for a while is iustlie recorded to be a great work of God and a testimony of his fauour toward his people the children of Israell but it was not so great nor so generall nor so durable a work as this of the first creation was for the constant benefit of the Churche and of all mankinde from the beginning to the end of the world How can we therfore sufficientlie praise God for the earth and our so commodious and kindlie an habitation therein the which as it is in the 16. verse of the 115. Psalme Hee hath giuen to the sonnes of men Let vs therfore more more blesse and praise the name of the Lord who hath made the heauen and the earth the Sea and all that is in them from this time forth and for euermore Amen Consider also the greatnes of this worke wrought in one day by comparing it with the slowe abating of the waters after the drowning of the world Gen ch 8. 1. 2. 3. 4. 5. And furher touching the fruites of the earth the which our good God hath created in so infinite varietie both hearbs plants and all kinde of trees with their seuerall fruits for present vse at the very first beginning and with their seuerall seedes for future propagation and increase O how can we possiblie magnifie the goodnes and bountie of the Lord as wee ought to doe Verilie this one and manifold worke is euery way verie gratious and admirable For as touching the creation of all hearbs plants and trees with their iust stature and ripe fruites and that at one instant or at the most in the space of one dayes groweth wheras naturallie it would as wee haue experience haue required the space of many yeares although all the best helps and furtherances which God hath set in nature bee graunted for the cherishing of trees and manie daies and weekes for the cherishing vp of the least hearbe to the naturall perfection therof O how wonderfull a peece of work is this also And the rather because as yet no raine nor so much as a mist had fallen vpon the earth neither was ther any man to till it as it is expreslie noted Genes chapt 2. verses 5.6 Neither was ther any Sunne or Sun-shine to vegetate and warme them c. Neuertheles in one day and as it were at one instant was the Garden of Eden thaâ— is the most pleasant and excellent garden wherein Adam was placed so soone as hee was created from the verie beginning adorned with all trees and herbs pleasant for sight and wholsome for meat in the which also was the tree of life c as it followeth in the same chapt verses 8.9.10 c with goodly fresh-water springs riuers c. Ps 104.10 and with the siluer vaines of the earth Iob 28.1.2 c. All therfore doth wonderously preach the glorie of God Yea let vs but lay together and consider a few of the least seeds of things if euer wee haue marked them with the interchangeable varietie of them in forme in colour c but specially if we weigh in our mindes the qualities and vertues of them and of the fruites of trees c yea but in one
themselues but rather much more according to the greater excellency and dignitie of their creation Wherfore whosoeuer not content with this shall proceede malapertly to expostulate with God why he wold not giue his creatures an absolute power to abide firme and sure in that happy estate and condition wherein he had set them let theÌ„ all iustly feare some singular punishment to approach against them for so bold and notorious a presumption vnlesse they shall speedily repent and so preuent the same through the tender mercy of our God For shall God be subiect to mans inquisition controulement censure Shall he be vrged to giue a reason of all his secret counsells and to satisfie euery mans malignant cauilling and clamorus interrogatories Farre be it from any of the children of God to thinke so but much further that they should at any time presume to doe so What answer might we then rather looke for then such a one as King Salomon gaue to his mother Bath-sheba concerning the vnlawfull desire of his brother Adoâ—ijah that hee migâ—t haue Abishag to wife Doest thou aske this saith King Salomon Ask the Kingdome also Adonijah hath spoken this word against his own life Verily to inquire of God any other reason of his secret counsells then hee himselfe pleaseth to render and not to rest in the good pleasure of his diuine and most holy and soueraigne will rather then to feede the humerous conceit of our owne corrupt and presumptuous braine it is most traiterously to aspire and to goe about to take the Crowne as it were from the head of the Lorde Wherevpon what may iustly follow euery one not blinded and peruerted in himselfe may easily deeme Let this therefore suffice to shew that the whole blame of the fall of Adam and Eue and therewithall of the Angells also lieth altogether vpon themselues nothing at all vpon the Lord who is in all things most worthy to be blessed and praised for euer Amen Question But may the same reasons proue that the blame of Adam and Eue their fall doth iustly extend it selfe to their posterity as well as to themselues that it should iustly be cast off as well as they Answere The strength of the reasons doth indeede reach so farre For euen as through the goodnesse of God the blessing of righteousnesse and life was not onely bestowed vpon Adam and Eue themselues but so as it should descend vpon their posterity vnder this most equall condition That they should faithfully and constantly serue and obey the Lord their God as was answered before So now by reason of their fall not onely they but also all their posteritie are through the iustice of God depriued of the glory of God and made subiect to his most heauie displeasure and curse The reason indeede is very good For as hath elsewhere beene obserued seeing euen among men in course of humane iustice the traitor against his earthly Prince ExplicatioÌ„ and proofe tainteth his blood for euer if the Prince doe not of his clemencie restore it much rather is it iust with God to account all Adams posterity attainted and vtterly debased in him And so much the rather because wee are naturally borne not onely guilty of his offence but also in our selues traiterously inclined against the Lord as experience sheweth plainely and commonly so soone and so often as the time of triall doth come vnlesse God himselfe doe giue vs better hearts then we bring with vs from the wombe Thus much of the holy prouidence of God touching the fall It followeth now that we do consider of the prouidence of God after the fall In which respect first of all what ground and testimony haue you in the holy Scriptures for the more generall prouidence of God ouer all his creatures since the fall of Adam In the fourth verse of the 16. chap of the holy Prouerbs King Salomon setteth down this notable wise sentence The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Answere And Amos chap 3.6 Shall there be euill in a citie that is any punishment for the sinne of the people and the Lord hath not done it My Father saith our Sauiour Christ worketh hetherto and I worke Iohn ch 5.17 Likewise Act. 1.7 The Father hath put the times and seasons in his owne power And chap 15.18 God saith the Apostle Iames knoweth all his workes from the beginning of the world ExplicatioÌ„ proofe These indeede are fit proofes and testimonies that the prouidence of God is generally ouer all and in all things whether it be for mercy or for punishment what way soeuer or at what time soeuer mercy is shewed or punishment is executed c. And there are many other such like testimonies to be found As Psal 115.3 Our God is in heauen he doth whatsoeuer he will And Psal 135.6 Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depthes And Exod 4.11 Who hath giuen the mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde haue not I the Lord Likewise Deut 32.39 Behold now for I euen I am he and there is no Gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand c. Read also Eccles 3.11 God hath made euery thing beautifull in his time c. Yet can no man finde out the worke which God hath wrought from the beginning euen to the end And ch 7.15 Behold the worke of God for who can make straight that which he hath made crooked And in the next ver In the day of wealth be of good comfort and in the day of affliction consider God also hath made this contrary to that or as one may say such ouerthwart neighbours as it is an easie thing for the one to crosse ouer the way qickly to the other to the intent that man should knowe nothing of that which should for afterward betide him Moreouer the generall prouidence of God ouer all his creatures doth liuely appeare and shew forth it selfe in this that although for the sinnes of men he drowned the world in the daies of Noah yet he preserued Noah himselfe and his family Yea and of all kinds of other creatures of the earth also some from perishing in the waters to the end they might increase and replenish the earth againe according to their kinds Gen ch 7. v. 1.2.3.7.8.15.16.17.18.19 And doth not our own daily experience teach vs that God doth euen to this day ordinarily gouerne all his creatures according to the naturall law as one may say of their first creation though not so comfortably and constantly for the vse of mankinde because of our own daily and continuall sins Wherefore worthily doth the Apostle Paul conclud Rom 11.36 Of him and through him and for him are all things to him be glory for
were the Christ that should come or whether they should looke for another or no. But how may this be accounted a witnes Question giuen of our Sauiour Christ and for a confirmation that he is the true Christ when as it may seeme rather to be a recalling or recanting of all his former ministerie and testification into question and doubt Answere That Iohn was in no doubt at all himselfe but remained the same man in prison that he was before in the time of his libertie our Sauiour Christ doth plainely confirme as it followeth in the same places of holy Scripture Explication and proofe Our Sauiour doth so indeede For as he saith euen to preuent this doubt Iohn was no reed shaken with the wind but a Prophet yea greater then a Prophet c. These words make it plaine that Iohn sent his Disciples to our Sauiour with such a message not for that he himselfe was in any the least doubt of it but for their confirmation whom he sent and for the confirmation of many other from that answere which our Sauiour should giue This doubtles was the holy and wise purpose of Iohn in this practise of his And he taketh a very fit occasion giuen him vnto it by that report which his Disciples brought vnto him of the great works which our Sauior wroght And beside what more excellent way might he haue taken being shut vp himselfe then to direct his Disciples to vse their libertie in making resort to him by whom onely all true libertie redemption and saluation is to be found and who alone was able to put them out of all doubt and to establish them in the true faith Thus therefore â—he holy deuise of Iohn in sending his Disciples to our Sauiour was not of doubtfulnes in himself but to deliuer theÌ„ froÌ„ their doubting In which respect it is worthy to be marked of vs how our Sauiour did most excellently fit his answer and how God also by his diuine prouidence so disposed that at the very time when Iohns Disciples came to our Sauiour they found him working many and great miracles Luke 4.7.21 Then the which nothing could be more auailable to perswade them of that truth whereof they were in doubt according to that which we reade Iohn 10.41.42 Manie resorted to our Sauiour and said Iohn did no miracle but all thinges that Iohn spake of this man were true And many beleeued in him there And thus we haue by the grace of God collected gathered together the manifold testimonies of Iohn the Baptist tending all to the manifestation of our Sauiour Christ at the time of his entrance into his publike estate and condition of life The fruit also whereof was mentioned euen now in that they acknowledging all things to be true which Iohn spake of our Sauiour they beleeued in him and were no doubt thereby induced so to doe as were many thousands more From this whole discourse concerning Iohn the Baptist and his ministery we may iustly conclude now as was affirmed at the first as well from the prophecies which went before of him as by the historie shewing the accomplishment thereof that he was in speciall manner ordained and prepared sanctified furnished and authorised by God himself to be a most notable honourable instrument of his to this excellent end and purpose that he might be a speciall witnes of the comming of the true Messiah our Lord and Sauiour into the world according to that which we reade in the Euangelist Iohn ch 1. verses 6 7 8. who writeth thus of him There was a man saith he sent from God whose name was Iohn The same came for a witnes to beare witnes of the light that is of Christ that all men through him might beleeue He was not that light but he was sent to beare witnes of the light So that now there remaineth nothing to be said further of Iohn in this our exercise but that he who was so famous and faithfull a witnes to and of our Sauiour Christ in his life time was honoured of God with the crowne of martyrdome by his death in that he died a most constant holy witnes both of the iustice of the law in that speciall reproofe of Herod for the which hee was put to death and also of the righteousnes of faith in Christ to whom hee sent his Disciples as vnto the onely true Messias and Sauiour not long before the same his death Reade Matth. 11.2 c. And somewhat more fully Mark 6.14 c. But touching our selues and all other this addition we may make and truly affirme that in so much as God hath sent so singular a witnes to the appearance of his Sonne whosoeuer doe not beleeue in that Christ to whom Iohn the Baptist gaue testimonie cannot possibly beleeue in the true Christ And not onely so but this also may we truly affirme that whosoeuer will not be carefull more and more to confirme and strengthen their faith in the true Christ from the same testimony of Iohn the Baptist they doe neglect a fundamentall prop and stay thereof as may be euident both by the diligent record of it by euery one of the Euangelists as we haue seene and also by the often repetition thereof in the sermons and speeches of the Apostles as wee may reade Act. 10.37 and ch 11.16 and ch 13.24.25 and ch 19.4 Yea so that ch 1. verses 21.22 when an Apostle was to be chosen in the roome of Iudas such a one onely is prescribed to be eligible and as we may say capable of the holy office of Apostleship as had bin acquainted with Iohns ministery To God therefore be all singular praise and honour and glory from vs and his whole Church for this so excellent a witnes and Martyr of his and of our Lord Iesus Christ And he vouchsafe also to giue vs the right vse of this so worthie a testimony among other of his holy Prophets and of the Apostles of our Sauiour Christ that our weake and doubtfull hearts may be more and more established in the faith of the same our onely true and alone Sauiour to whom with the Father and the holy Ghost be all honour and glory now and for euer Amen ANd thus from the discouerie and manifestation of our Sauiour Christ at the time of his entering vpon his publike estate and condition of life we come to inquire of this most excellent part and remainder of the same his life as of that whereunto all the former discourse and preparatorie ministerie of Iohn the Baptist tended For albeit euery part of the life of our Sauiour as hath beene already declared is reuerendly and religiously to be regarded of vs euen from the time that he was first put into swadling clothes yet most of all is the latter part to be chiefely pondered and weighed as that wherein hee executed and performed in speciall manner all the parts of his most holy office of his Kingdome Prophetship and
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
reiect al other doctrines of Antichrist and of euery strang teacher whatsoeuer agreeth not with the most holy doctrine of our Sauiour We may boldly say to all such both Pope and Prelate popish Priest and Seminarie Iesuit Depart from me ye workers of iniquitie Psal 6.8 For so will our Sauiour say to them at the last day Mat 7 23. Thus â—herfore it is a singular comfort bringeth vnspeakable peace to our consciences that we haue so perfect a doctrine deliuered vnto vs according as our Sauiour admonished his Disciples Mat 13 16 17 saying Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Prophetâ— and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which ye heare and haue not heard them THe comfort being thus great the duty ought to be as great in al thankfulnes to God â—nd our men gracious Saui to be blessed praised for euer What therefore is our dutie Question whereby wee are to declare our thankfulnes to God and the same our blessed Sauiour in this behalfe Answere This likewise tâ— the same which was obserued before to be our dutie in regard of his most holy and perfect proâ—hecie That is to say it is our most bounden duty with all readines â—â—â—gently â—o learne the doctrine in all faithfulnes constaÌ„tly to obey it our selues and as much as l eth in vs to instruct others also therein and to call vpon them for like dutâ—full obedience Explication and proofe Such indeed is our most bounden duty according to that saying of Peter Ioh ch 6. v. 6â— Maister to whom shall we goe Thou hast the words of eternall life and we beleeue and know that thou art the Christ the Son of the liuing God Here also call againe to mind the saying of our Sauiour himselfe Iohn 7.17 ch 8.31.32 alledged before in the comfort Where as we then saw our Sauiour requireth obedience yea euen entire constant obedience at the hands and hearts of all those that would attaine to the most sweete and constant comfort of his most holy and perfect doctrine Thus much therefore concerning the Comfort and dutie Question NOw for the conclusion of this part of our inquirie coÌ„cerning the doctrine of our Sauiour Christ What is the danger of not beleeuing and of not obeying it as a most holy and perfect doctrine Answer Whosoeuer doe not beleeue nor obey the doctrine of our Sauiour Christ as a most holy and perfect doctrine they cannot possibly either truly know or rightly beleeue and obey our Sauiour himselfe Nay on the contrary they are in the very beaten high way The danger of not beleeuing and obeying it to be drawne and carried aside to harken to all false doctrine and lies and so to become the vassalls of the Diuel and Antichrist that great false Prophet or of some other Master heretike in stead that thâ—y ought to be the onely teachable schollers and obedient seruants of the Lord Iesus Christ our heauenly Teacher and Master It is very true And the danger is most wofull yea rather it is presently an euill in it selfe most miserable ExplicatioÌ„ and proofe and therefore with all care to be most earnestly shunned For euen hence it was that all obstinate Iewes fell away from God and are lest euen to this day in their damnable vnbeliefe and most blasphemous contradictions to our Sauiour and his doctrine To whom our Sauiour himselfe saide while hee taught among them Because I tell yee the truth yee beleeue mee not Which of you can rebuke mee of sinne And if I say the truth why doe yee not beleeue me Hee that is of God heareth Gods words ye therefore heare them not because yee are not of God Iohn chap. 8.45 46 47. And yet againe chap. 10.26 Ye beleeue not for yee are not of my sheepe as I said vnto you My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life And chap. 12.14 c. If any man heare my words and beleeue not I iudge him not For I came not to iudge the world but to saue the world He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him at the last day Wee may euidently see therefore that the neglect of hearing and obeying the doctrine of our Sauiour Christ is very dangerous yea so dangerous that it maketh way to all false and erroneous doctrine as was answered according as our Sauiour doeth giue plainely to vnderstand Iohn chap. 5. verse 43. Where he saith thus I am come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And so it came to passe with these disobedient Iewes This also made way for that false Prophet Mahomet to be receiued among the Turkes And likewise hence it is that the Antichrist of Rome hath so mightily preuailed with his deuoted Papists that they dare receiue nothing for truth vnles he and his Prelates allow it and that on the other side they doubt not credulously to receiue any thing for truth which is authorised by them be it neuer so contrary to the truth and doctrine of our Sauiour Christ The same neglect hath betraied a number and made them as a prey to the lying allegories and hereticall speculations of H. N. and to be incorporated into his schismaticall Familie of false and counterfet loue as if his doctrine did now in this last day perfit and accomplish the doctrine of our Sauiour and as if he did in the stead of our Sauiour execute the last and generall iudgement here on earth So greatly doth the wicked hereticke blaspheme Let vs therefore in the feare of God take warning from the wofull examples of these and all other Apostataes and backe-sliders from the true doctrine of our Sauiour that we doe in no wise neglect to imbrace and loue it and to hold it so fast that we neuer suffer our selues to be remooued from it That henceforth as the Apostle Paul admonisheth Ephes chap. 4 verses 14 15. Wee be no more children wauering and carried about with euery wind of doctrine by the deceit of men and with craftines whereby they lie in wait to deceiue But let vs follow the truth in loue in all things grow vp into him who is the head that is Christ c. For otherwise as the same Apostle writeth 2. Thess chap. 2. verses 10 11 12. the danger which wee speake of is at hand yea to eternall damnaâ—ion Thus much therefore it was necessary that wee should adde to all other things concerning the doctrine of our Sauiour for our instruction and admonitions sake Beliefe in God the Sonne who wrought most miraculous and diuine workes lest we should by any meanes neglect it The grouÌ„d and
history of it to the hazard of our saluation wherevnto this doctrine onely and no other is able to make vs wise God therefore of his infinite mercy euen for our Sauiours sake giue vs grace with all holy care to attend vnto it Beliefe in God the Sonne who wrought most miraculous and diuine workes THe miraculous works of our Sauiour are next to be considered of vs. What therefore are we to beleeue concerning them Question We are to beleeue that the miracles which our Sauiour Christ wrought Answer are perfit declarations and confirmations that he both was and is for euer the Sonne of God the onely true Messiah and Sauiour of the world and also that the doctrine which hee taught was and so is still and shall remaine to the end the verie true doctrine of the kingdome of God and euen the power of God to saluation to all that doe or shall hereafter truly beleeue ExplicatioÌ„ proofe It is true that you say For so the Euangelist Iohn teacheth chap. 2.11 The verie beginnings of the miracles of our Sauiour shewed forth his glory and his Disciples as the Euangelist saith beleeued in him That is they were better confirmed in their faith thereby This glory of our Sauiour thus beginning to breake forth by the beginnings of his miracles did shine out more and more brightly in the proceedings thereof It was no doubt part of that glorie which the Apostles saw according to the testimonie of the same Euangelist Iohn ch 1.14 Wee saw his glorie c. Yea our Sauiour himselfe teacheth vs that these were the ends wherefore he wrought his great works as the same Euangelist witnesseth further in sundry placeâ— of the Gospel written by him As chap. 5.36 I haue greater witnes saith our Sauâ—our then the witnes of Iohn for the works which the Father hath giuen me to finish euen the same works which I doe beare witnes of me that the Father sent me And chap. 1â— verses 24 25 The Iewes saith the Euangelist came round about our Sauioâ—r and said vnto him How long doest thou make vs doubt If thou be the Christ tell vâ— plainely Iesus answered them I told ye and ye beleeue not the works that I doe in my Fathers name they beare witnes of me And therefore he blameth them the rather for their vnbeliefe And yet more earnestly verses 37 38. saying If I doe not the works of my Father beleeue me not yet beleeue the works that ye may know and beleeue that the Father is in me and I in him And chap. 11. verse 4. This sicknes saith our Sauiour speaking of Lazarus the brother of Marie and Martha it is not vnto death but for the glorie of God that the Sonne of God might be glorified thereby And verses 41 42. After that our Sauiour had made his prayer to God that he would shew his glory in raising of Lazarus from death to life I know saith our Sauiour to God his Father that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And chap. 14. verse 11. Beleeue mee saith our Sauiour to Philippe that I am in the Father and the Father in mee at the least beleeue mee for the verie workes sake Reade also chap. 20. verses 30 31. Manie other signes did Iesus saith the Euangelist in the presence of his Disciples which are not written in this booke But these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing ye might haue life through his name This often repetition sheweth that the miraculous workes of our Sauiour Christ were of very notable and neâ—eâ—sarie vse to the manifesting and prouing of himselfe to be the Christ and that â—is doctrine was the true doctrine of God and all this for a helpe to the weaknes of his people Now as these were the ends which our Sauiour propounded to himselfe in the working of his miracles so through the blessing of God they attained to the same blessed ends and effects in the hearts of the children of God As for example the place first alledged chap. 2. verse 11. argueth that it was so For the Disciples seeing that miracle are saide to beleeue in our Sauiour And chap. 4. verse 35. That Ruler whose sonne our Sauiour deliuered from a deadly feueâ— was confirmed thereby to beleeue in him yea and as the Euangelist testifieth all his houshold with him And chap. 6. verse 14. They which had seene the miraculous feeding of multitudes of people with so few loaues fishes said This is of a truth the Prophet that should come into the world Likewise chap. 9. verse 17. The blinde man to whom our Sauiour gaue sight was induced by the miracle wrought on him to beginne to beleeue in our Sauiour that hee was a Prophet And verses 35 36 37. after that the Iewes had excommunicated him for this his profession our Sauiour theâ— finding him and saying vnto him Doest thou beleeue in the Sonne of God Hee answered and saide Who is hee Lorde that I may beleeue in him Wherevpon so soone as our Sauiour answered him Both thou hast seene him and he it is that talketh with thee the man was confirmed to beleeue in him and said Lord I beleeue and worshipped him And chap. 1â— verse 15. I was glad for your sakes saith our Sauiour speking of the death of Lazarus that I was not there that yee may beleeue but let vs goe vnto him And verse 45. Many of the Iewes saith the Euangelist seeing the things which Iesus did and namely this that hee had raised Lazarus from the dead they were moued thereby to beleeue in him And whereas as it followeth in the text that some of the people went away to the Pharisies and told them what things Iesus had done Then as the Euangelist sheweth further the high Priests and the Pharisies gathered a Councill and said What shall we doe For this man doth many miracles If we let him alone all men will beleeue in him c. verses 46 47 48. And in the next chapter verses 10 11. The high Priests consulted that they might put Lazarus to death also because that for his sake many of the Iewes went away and beleeued in him And verses 17.18.19 The people that was with him did beare witnes that he called Lazarus out of the graue and raised him from the dead Therefore met him the people also because they heard that he had done this miracle Wherevpon as it followeth in the Euangelist the Pharisies said among themselues Perceiue yee not how yee preuaile nothing Behold the world goeth after him Yea these wicked aduersaries themselues howsoeuer through obdurate malice they would not be brought to beleeue in our Sauiour yet were they convicted in their consciences to acknowledge among themselues that he could not haue done such works as he wrought vnles he had beene a Teacher sent of God
and vnles God had beene with him as Nicodemus a fellow Ruler and one conuersant among them did before this time bewray to our Sauiour as we reade Iohn chap. 3. verse 2. Rabbi saith he we know that is we Pharisies know that thou art a Teacher sent from God for no man could doe these miracles which thou doest vnles God were with him Reade also Act. 2 22. Ye men of Israel heare these words Iesus of Nazaret a man approued of God among yee with great works and wonders and signes which God did by him in the midst of you as yee your selues also know Finally the works of our Sauiour Christ were so wonderfull that as the Euangelist Luke reporteth all were amazed at the mightie power of God declared by them chap. 9.43 And chap. 7.16 Feare saith hee came on all people and they glorified God saying A great Prophet is raised vp among vs and God hath visited his people The groūd and history of them And this rumour as he reporteth further went forth throughout all Iudea and through all the region round about At what time also as it followeth in the same chapter verses 18 19 c. the answer of our Sauiour to the Disciples of Iohn Baptist sheweth plainely that such as haue beene alreadie declared are the vses and ends why he wrought so many miraculous works For thus he said vnto them Goe your waies and shew to Iohn what ye haue seene and heard that the blinde doe see the halt doe goe the leapers are cleansed the deafe here the dead rise againe and the poore receiue the Gospell And blessed is he that shall not be offended in me As if our Sauiour had said These things are sufficient confirmations that I am the true Messiah and that no other is to be waited for as Iohn well knoweth and hath alreadie most faithfully and plentifully testified vnto you though you and many other are yet offended in me and haue not receiued his testimony Reade also Matth. 14.33 They that were in the Ship when our Sauiour stilled the tempestuous Sea worshipped him saying of a truth thou art the Sonne of God And Marke 1 27. by occasion of casting out of an vncleane Spirit out of a man of Capernaum the people were amazed so that as the Euangelist saith they demanded one of another saying what thing is this what new doctrine is this For he commandeth the soule spirits with authority and they obey him Thus then it is euident that as our Sauiour intended by his miraculous works to make himselfe knowne to be the Christ the Sonne of God and the true Prophet sent of him c. so they had the same effect in the hearts of many of those among whom he wrought them who obserued his diuine power therein But for our more full instruction in this point I will aske you this one question Question Was not the doctrine and testimonie of our Sauiour of sufficient credit in it selfe to make him knowne to be the Sonne of God and the true Messiah and so consequently that his doctrine is the true doctrine of eternall life Was it not I say of it selfe sufficient but hee must also worke great and strange works for the proofe thereof Answer There is no doubt to be made but that the doctrine and testimony of our Sauiour Christ was fully worthy and ought to haue beene sufficient in and of it selfe alone to these ends Neuertheles for a helpe to our weaknes and for the more cleare manifestation of his diuine glory as was said it pleased him of his speciall goodnes and mercy to make this addition of his miraculous works Explicatiō proofe So it was indeede as the former testimonies haue giuen vs plainely to vnderstand And namely Iohn cha 11. verse 15. Whence we may well remember here againe that our Sauiour professed that he was glad of the occasion which hee had to worke that great worke of his in raising Lazarus from the dead to the end his Disciples might thereby be confirmed to beleeue in him And hee vseth the like words againe verses 41 42. to shew his like gratious desire that the weaknes of the people might be holpen by their beholding of the miracle To this end also may the consideration of that reproofe well serue which our Sauiour giueth the people for not attending to the right vse and end of his miracles Iohn 6.26 Matt. 16.8 9 c. and Mark chap. 6 25. And thus the good and mercifull affection of our Sauiour is clearely manifested vnto vs. But that his doctrine and testimony ought of it selfe to haue beene of sufficient authoritie it is plaine by that other reproofe which our Sauiour giueth in respect of them that looked too much after miracles Iohn chap. 2.48 saying Except ye see signes and wonders ye will not beleeue Of which sort were those mentioned after this cha 6.30 Who ouer boldly asked our Sauiour What signe shewest thou that we may see and beleeue thee What doest thou worke And againe Matth 12.38 Master wee would see a signe of thee To whom our Sauiour answereth in the verse following An euil and adulterous generation seeketh a signe but no signe shal be giuen vnto it saue onely the signe of the Prophet Ionas And againe chap 16. verses 1.2.3.4 On the other side it is set downe to the praise of the worke of Gods grace in the Samaritans who beleeued our Sauiour for his wordes sake though hee wrought no miracles among them but only heard the woman say that he had told her all things that she had done as we read Ioh 4 40. Wherevpon they desired our Sauiour to tarie with them The which when he had yeelded vnto for two daies Many more saith the Euangelist beleeued because of his owne word And they said vnto the woman Nowe we beleeue not because of thy saying for wee haue heard him our selues and knowe that this is indeed the Christ the Sauiour of the world Moreouer many were brought to faith and repentance by the preaching of Iohn the Baptist though he wrought no miracle Matth 21 32. Iohn 10.41 Much rather ought our Sauiour to haue bene beleeued for his owne sake although God would haue so appointed that hee should haue wrought no such great works as he did Thus much for the confirmation of the former answer But yet one question more for the further clearing of this matter Be it granted that the miracles which our Sauiour wrought were necessarie for those who at that time were the beholders of them to the ende they might be confirmed by them to beleeue in him Question are they likewise as necessarie for vs Answer As the working of them was necessarie to helpe the weakenesse of the faith of them that then liued and might see and beholde them with their bodilie eyes so it is necessarie for vs that liue at this day to reade heare and meditate vpon the same miraculous works of our Sauiour to the same
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
of vs euen from the first moment of his conception to the last breath and so remaineth for euer as we are hereafâ—er to consider Neuerthelesse as he began not his publike Prophetship 〈◊〉 he was about thirtie yeares of age so he began not the publike execution of his office of high Priesthood vntill neare the end of his life like as also albeit he gaue forth some glimse of his kingly dignitie Matth. 21.5 6 7 8 9. Luke 19.35 36 37 c. And Iohn chap. 12. verses 1â— c. Yet he was not fully blazoned as we may say and publikely proclaimed crowned King and Prince ouer his people vntill he was risen againe according to that Act. 5.30 31. The God of our fathers hath raised vp Iesus whom yâ— sleâ— and hanged on a tree Him hath God lifted vp with his right haÌ„d to be a Prince a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses saith Peter and the rest of the Apostles And according to that Rom. 1.4 Whereof the Apostle Paul testifieth that he was declared mightily to be the Sonne of God by the resurrection from the dead And Phil. 2.9 That since that time he hath a name giuen him aboue euery name c. Moreouer it may not be denied but that our Sauiour Christ abased and humbled himselfe and suffered all his life time euen from the wombe yea we may say euen in the wombe of his mother in that he tooke our base nature and in that it could not otherwise be but troublesome both to Marie and also to the blessed fruit of her wombe to trauaile so long a iourney as Bethlem was from Nazareth when she was great with childe euen neare vpon the time of her deliuerance Likewise it must needes be troublesome to the childe after that he was borne and that so poorely circumcised on the tender part of the flesh and a few daies after carried a further iourney into Aegypt and there to remaine with hard education some three or foure yeares as it seemeth and further in that as the childe grew to strength so he gaue himselfe to a laboursâ—me and base course of life induring paines wearines hunger and thirst working with his hands for his liuing euen such works as Ioseph wrought vnto whom he was in all duties of seruice willingly subiect till the time was c me that he must leaue all other works to doe the will of his heauenly Father in the publike duties of his heauenly calling But from that time also it was not lesse troublesome and painefull but full of humiliation to him in respect of humane infirmity and passion euen from his enterance thereinto as it appeareth in that he was forth-with carried into the sollitarie and vncomfortable wildernes to be among the wilde beasts tempted of the Diuell without lodging without foode suffering hunger And likewise in the time following when he came and preached among the people great was his paines in going about from place to place finding oftentimes very hard entertainement yea being sometimes refused and reiected and many times reproched and cruelly laid in wait for with violent attempts against his life namely at Nazareth where they offered and for their parts did what they could to haue throwne him downe headlong from that steepe hill whereon their Citie was built Luke 4.29 And afterward in Iudea the Iewes went about to stone him Iohn 8.59 And againe chap. 10.31 and chap. 11.8 And thus it was with our Sauiour euen to the time of his last most low humiliation and most bitter sufferings which were vnder Pontius Pilate approching the time of his death as was obserued of vs. Of these last sufferings therefore and of this most low humiliation the which as they were to the speciall debasement and in a great part of them most bitter and dolefull to our Sauiour Christ so were they and be they still most beneficiall and comfortable vnto vs we will by the grace of God with speciciall diligence inquire as after a speciall ground and portion of our christian beliefe According to that of the Apostle Peter 1. Epist ch 5.1 Where professing himselfe a speciall witnes of Christ he giueth the instance concerning the suffering of Christ as being a matter worthy to be in speciall manner testified and confirmed to the Churches of God in so much as our Sauiour Christ by the sacrificing of himselfe hath vtterly remoued and taken away the guiltines and wrath due to sinne c. Heb. 9.26 The same his sufferings being also the perfect sealing vp and as we may say the crowne or garland of his obedience and of his expiation or satisfaction made for our sinnes Col. 2.14.15 and finally the onely way whereby hee was on our behalfe to obtaine all the glorie which followed after according to that Luk. ch 24. ver 25 26. and Iohn 12.23 24 25 26. and 1. Pet. 1.11 and 2. Tim. 2.8 9 10 11 12. Question BVt that we may proceed in order First of all what ground of holy Scripture haue you for the testimony or declaration and warrant of these sufferings and of this speciall humiliation vnder Pontius Pilate in the execution of his most holy office of Priesthood to wit in that he was crucified c. to such singular ends and purposes as hath beene said Where are they most faithfully and fully reported vnto vs Answer They are at large and with all faithfulnes recorded vnto vs as it were in a perfit harmonie by all the foure Euangelists ExplicatioÌ„ proofe It is very true as we reade Matth. ch 26. and ch 27. Mar. ch 14. and ch 15. Luke ch 22. and 23. and Iohn ch 18. and ch 19. And they are thus diligently and fully set downe by all the Euangelists and commended to the Church of God as being a most worthy part of the most holy historie of our Sauiour Christ most diligently to be read heard meditated and conferred vpon of all christians all the daies of their liues And that to many the most excellent ends purposes as was said as by the grace of God shall hereafter be declared But before we come to inquire of those excellent ends or any other of those excellent things which are to be considered concerning the chiefe humiliation and sufferings of our Lord Iesus Christ let vs inquire of the sufferings themselues and of the same his humiliation and that also in as commodious an order as we may for the helpe both of our vnderstanding also of our memorie Question touching so great and memorable a matter as this is How therfore may they be distinguished as may best serue to so good ends and purposes Answer The chiefe sufferings of our Sauiour Christ may not vnfitly be considered vnder these heads or seuerall branches following First those that belong to his preparing of himselfe to the induring of his sufferings at such times as he entered into the most serious thought and meditation of
adiuring of him in the name of the liuing God as it were vpon an oath to the ende hee might drawe out some thing from his owne mouth which they might take aduantage of that they might pretend some cause of death For that was already determined by them and it was the verie cause of their comming togither as the Euangelist Matthew noteth in the beginning I charge thee by the liuing God saith the high priest yea euen as it were vpon the religious regard of an oath as thou wilt answere before God for such is the force of the word Exorcizo which hee vseth that thou tell vs if thou be the Christ the Sonne of God whom for the further colouring of his pretended zeale he calleth the blessed God Mark 14.61 Vnto the which vehement adiuration of the high priest we are fourthlie to obserue that albeit our Sauiour Christ knowing his wicked drifte continued his silence for a time as the Euangelist Luke recordeth rendered these reasons of his silence If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe yet seeing it was a materiall point for the Church to be perswaded of our Sauiour Christ knowing as well when to answere as when to be silent he answereth directlie though he knewe that it should cost him his life Thou hast said it saith our Sauiour that is it is as thou hast said it I cannot neither may I denie it And that this was the meaning of our Sauiour Christ the Euangelist Mark maketh it plaine chapt 14.62 For he addeth that our Sauiour Christ said further I am hee Yea and notwithstanding he saw himselfe most extreamly despised and abhorred of the high priest the whole Councill Neuertheles saith our Sauiour I say vnto you hereafter shall ye see the Sonne of Man that is to say the Sonne of God euen my selfe in that I am the Sonne of man euen in my humane nature aduanced to sit at the right hand of the power of God and come in the clowdes of heauen In the which words our Sauiour doth notablie euen vpon the danger of his life testifie and confirme all the Articles of our Christian faith concerning his whole Exaltation and diuine glorie in his humane nature in regarde of the humiliation wherof they so vilelie accounted of him Herevpon in the fifte place we haue to obserue the counterfet or blinde malitious zeale of the high priest ioined with most currant exquisite malice in his extream detestation of the most holy reuerend answer of our Sauiour And so the venemous spider sucketh poyson out of that sweete flower from whence euerie true Christian gathereth plentifull store of honie to the replenishing of the hiue of his faith c. He blasphemeth saith the blasphemous lying high priest rent his clothes as an effect of his malitious detestation of that which hee ought most thankfullie and dutifullie to haue imbraced and at the hearing wherof hee ought to haue fallen downe most humbly before our Sauiour Christ to haue craued mercie of him whom he most sinfullie blasphemeth But in steed of this he goeth on insulting vpon our Sauiour saying What haue wee any more neede of witnesses Beholde now yee haue heard his blasphemie What thinke ye Thus as wee are to obserue in the first place hee who ought to haue bene the chiefe in giuing glorie to the Sonne of God is the principall blasphemer of him and as the bellows of the Diuel to inflame the rage and blasphemie of the whole Councill against him Nowe therefore in the sixte place we haue in a short viewe th'acclamation of the whole Councill They are all birds of a Fether. With one consent they giue their voices that he is worthie to die A most strange spectacle or most hellish consent euen a work fit indeed to be wrought in the hower of the power of darknes as our Sauiour himselfe spake of it And finallie that nothing might be wanting in this wicked Session to make vp the full measure of all the iniquitie that might possiblie be practised in it against our blessed Sauiour the Lord of life and glorie most worthie of all and aboue all to be reuerenced and honoured both in regarde of the excellencie of his Person and also of the holinesse of his office of the righteousnes of his life wee are to consider and in considering iustlie to tremble in thinking of the most Barbarous and Diuellish practises of those that were the keepers or garde of the poore bound Prisoner as also of the Sergeants and many other of the companie to the most vile disgrace and molestation of our most blessed Sauiour that possiblie might be both by worde and deede aboue all reproch and disgrace that euer was done to any prisoner yea to the most wicked malefactor that euer was in any examination before any commission or Councill from the beginning of the world Their molesting of our Sauiour Christ by their most vile and reprochfull actions and deedes was practized sower waies first they spit in his most pure and holie face and that we may iustlie thinke with no small quantitie of spawlings among them as we would not vse a dogge The which also must nâ—eds be the more greeuous vncomfortable to our Sauiour because being bound he could not wipe it of againe but must stand and goe still thus dreuelled and defaced for anie help that he could yeeld to himselfe Secondlie they blind-folded him as we read Mark 14.65 and Luke 22.64 as though he that is the onely true and glorious light of the world had ben vnworthie to see the light And that they might make way for that sporte and pastime which they intended to make themselues hereby For their third practise was that they did beat him thus blind-folded vpon the face with their fists as wee read in the places of Marke and Luke before alledged And as Mark addeth further for a fourth practise because the sergeants could not come at him to strike him with their fists they reache ouer the heads of the rest and strike him with their roddes And thus was fulfilled that of the Prophet Isaiah chapt 50.6 that our Sauiour Christ gaue his backe to the smiters and his cheekes to the nippers and that hee did not hide his face from shame and spitting These were their most wicked and vile disgraces done to our Sauiour Christ by actuall practises Their speeches were euerie way suteable to their deedes For they hauing blind-folded our Sauiour they mocked him as the Philistims mocked Samson Yea they most scornfullie deâ—ided his holie and heauenly Prophesie sporting themselues thereat saying Prophecie to vs ô Christ who is hee that smote thee Thus they feared not to play blinde hobbe as it were with the Lorde of eternall life and glorie And not contenting themselues with this they spake manie other thinges blasphemouslie against him as the Euangelist Luke testifieth
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
because Christ that was at this time hanging on the Crosse is long since glorified and triumphant in heauen from whence he shall come in glorie to iudge all the worlde Moreouer the obedience of Iohn is to be marked of vs not onely for his commendation but much rather for our imitation touching the willing care ouer anie worthie person or thing which for the Lordes sake shall be in his name committed vnto vs. Likewise the loue of Iohn and his constancie in abiding by our Sauiour is to be preferred before the rest of the Disciples who hid themselues from him Yet so as both Iohn and euery Marie is altogether silent and feele their great weakenesse no doubt in the beholding of this great worke which was to be wrought and was indeede performed by our Sauiour alone hee bearing the whole burthen of it entirely in himselfe and therfore is to haue from vs and all his redeemed the whole glorie and praise thereof These are brieflie the excellent things to be obserued in this text concerning the care which our Sauiour had of his Mother while he did hang still vpon the Crosse THe third thing is now to be considered of vs to wit the rayling scornfull reproches of all sortes of the beholders against our Sauiour Of the which there were fiue sortes 1. First the rulers that is to say the high Priestes with the Scribes and Elders and Pharisies 2. The people of the Iewes 3. Thirdlie the Souldiers that attended the execution not onely those fowre that fastned him to the Crosse but the rest also that were there with the Centurion that is with the Captaine of an hundreth souldiers mentioned in this Storie after the death of our Sauiour 4. Fourthlie the Passengers who passing by came and stayed at their pleasure to see what the matter was 5. Fiftlie the Thieues that were crucified with our Sauiour speciallie one of them and as it seemeth both of them at the beginning though one of them was afterward conuerted as we are to obserue hereafter Of these seuerall sortes of railers and scoffers against our Lord and Sauiour let vs heare what the holy Euangelists doe report vnto vs. The grouÌ„d and history of his leading to be crucified And first of the three former that is of the rulers coÌ„mon people and Souldiers And insomuch as S. Luke doth most orderly rehearse them let vs heare what he writeth of them What are his words Question In the 23. chap. verses 35.36 37. thus he writeth Answere 35. And the people stood and beheld and the Rulers mocked him with them saying He saued others let him saue himselfe if he be the Christ the chosen of God 36. The Souldiers also mocked him and came and offered him vineger 37. And said if thou be the King of the Iewes saue thy selfe Who the Rulers were who mocked our Sauiour S. Matthew doth most fully expresse chap. 27.41 to wit The high Priests with the Scribes and Elders and Pharisies ExplicatioÌ„ as was rehearsed before And he doth rehearse their scoffing words morefully then S. Luke as it followeth verses 42.43 He saued others but he cannot saue himselfe if hee be the King of Israel let him come downe from the crosse and we will beleeue him He trusted in God let him deliuer him now if he will haue him for he saide I am the Sonne of God Likewise also doth S. Marke report their words chap. 15.31.32 He saued other men himselfe he cannot saue Let Christ the King of Israel now come downe from the Crosse that we may see and beleeue Moreouer as touching the fourth sort of scorners onely the same Euangelists Matthew and Marke doe tell vs of them though as it may seeme in respect of time something out of order in that they begin with them but not without good reason in some other respect insomuch as very likely they comming as strangers and being possessed freshly with the matter and willing to gratifie those that were readie to make the most odious report that they could vnto them were the most clamorous mockers among the rest as their words personally cast out against our Sauiour doe declare Whereas the Rulers did not so directly vtter their taunts to our Sauiour but spake them among themselues as the Euangelist Marke testifieth though like enough so as he might heare them to the increase of his griefe The words and also the gesture of these fresh mockers are set downe both by S. Matthew also by S. Marke Question How doth S. Matthew first report them Answere In the 27. chap. verses 39.40 thus we read 39. And they that passed by reuiled him wagging their heads 40. And saying Thou that destroyest the Temple and buildest it in three dayes saue thy selfe if thou be the sonne of God come downe from the Crosse 29. And the words of the Euangelist Mark are like to these Cha. 15. verses 29 30. And they that went by saith he railed on him wagging their heads and saying Hey thou that destroyest the Temple and buildest it in three dayes 30. Saue thy selfe and come downe from the Crosse ExplicatioÌ„ These are then the fourth sort of mockers and such as haue beene now rehearsed were their mâ—â—king words And touching the thieues crucified with our Sauiour who were numbred for the fift sort the same Euangelists testifie likewise that they also reuiled him As we read Marke 15.32 And Matthew 27.44 The same also saith hee to wit the same mocking words which the Rulers vsed the thieues which were crucified with him cast in his teeth But as it appeareth by S. Luke one of them was soone wearie of his part and therefore doth not stand to note him for a railer seeing his notable repentance did as it were blot out the beginnings of his vnaduised misdemeanour And therfore he writeth thus of one only chap. 23. â—9 And one of the euill doers which were hanged railed on him saying If thou be the Christ saue thy selfe and vs. Of these seuerall sorts of mockers and scorners let vs stand a while to consider for our instruction and warning and comfort And first to speake generally let vs well obserue that all of them did sinne verie hainouslie in that they doe thus sport themselues and take their pleasure in the beholding of a man in outwarde distresse according as the Spirite of of Prophesie giueth vs to vnderstand Psal 22.17 The grouÌ„d history of his crucifying They pierced my handes and my â—eete I may tell all my bones yet they behold and looke vpon mee If our Sauiour Christ had bene anie other then hee was yea a malefactor which God forbid wee should once thinke it had bene an inhumane practise at the least But seeing he was vniustlie on their parts crucified their sinne was the greater according to that of the Prophet Obadiah verses 11.12 For many of them in whose afflictions the Edomites reioyced were more righteous then they But in so much as our
hee doth by his owne absolute power and princely authority graunt and assure him to be a partaker of the happines and ioyes thereof as wee shal see more fully when wee come to the words of the promise the which our Sauiour made vnto him euen while yet he was hanging vpon the Crosse For in this part of our text we haue to consider these two things First the conuersion of the thiefe and then the fruit or benefit thereof either of them proceeding of the most free and bounteous grace of God through our Lord Iesus Christ In the first place therefore to the end wee may see more fully into the most gratious and admirable work of God in the conuersion of the thiefe wee are to consider certaine circumstances first and then the manifold and excellent graces whereby his conuersion was manifested The circumstances which doe argue the wonderfull mercy of God were these First because the party conuerted was one that had beene accustomed to sin yea grown to a great height in it and therfore was it more hard for him to turne his heart vnfainedly to God as we may perceiue by that of the Prophet Ieremiah chap 13.23 Can the blacke More saith the Prophet change his skin or the shee-Leopard her spots then may ye also do good that are accustomed to doe euill We are by nature prone to sin but custome is another nature which maketh vs as wee may say two-fold more the children The ground and history of his crucifying or rather the seruants and slâ—ues of sinne then we were before Secondly the thiefe was conuerted euen at an instant aboue all that could be expected so that herein was fulfilled in one excellent example and that after a rare maner that saying of our Sauiour Christ Iohn 2.8 The wind bloweth where it listeth thou hearest the souÌ„d therof but canst not tel whence it coÌ„meth nor whether it goeth so is euery man that is borne of the spirit It is a work aboue all that reason can see into We can perceiue when our hearts are once conuerted that God hath wrought a new worke in vs because we are otherwise minded now then before wee delight in the word in prayer in the company of the children of God c. Which we had no delight in before but they were of no reckoning with vs nay they were tedious irksom vnto vs. But the conuersion it selfe is a work aboue the comprehension of reason And specially such a suddaine and effectuall conuersion or regeneration as this of the thiefe was And the rather also because as we are to obserue in the third place hee was coÌ„uerted without ordinary meanes For our Sauiour spake nothing vnto him to informe him in the waies of God by outward sound of voice to the hearing of the eare which is the ordinary meanes of conuersion For faith coÌ„meth by heâ—ring Neither did any of the Rulers either Priest or Scribe or Pharisie there present the office of a Preacher to instruct exhort him to repentance No no they were so addicted to mock reproach our Sauiour that they cared not what became of the soules of either of the poore sinners no more then they had before of Iudas when they saw his soule in distresse for his most wicked treason coÌ„mitted against his Lord Master Math. 27.4 What is that to vs say they see thou to it So heerâ— none of them all make it any part of their care Such carelesse vnconscionable Pastors and Guides were they Nay rather as the other thiefe was made worse by their example in mocking our Sauiour so had this poore soule also if the Lord had not mightily succoured him against all contrarie meanes and occasions of perdition Thus then the circumstances of this work do seruâ— notably to magnifie the greatnes of it But the maniâ—old excellent graces themselues wherby it was manifested are a more full illustration of it Of these let vs now consider The excellent graces wherwith the thiefe coÌ„uerted was immediatly indued and furnished were many but they may be considered all of theÌ„ from these 4. branches of the text First from that which sheweth what his reproofe was to his fellow in rebuking his railing Secondly froÌ„ that which containeth his coÌ„fession both of his own sins the sins of his fellow together with his acknowledgement of their iust desert touching the punishment which was inflicted vpon them by the sentence of the Magistrate Thirdly froÌ„ that which sheweth how he iustified our Sauiour Christ Fourthly from that which setteth forth his prayer which he made to our Sauiour The words of the reproofe whereby he rebuked the railing of his fellow were these Fearest thou not God seeing thou art in the same condemnation that is in the condemnation which Pilate pronounced against either of vs as well as against him or seeing thou art en tô au tô crimatâ— that is in the condemnation it selfe or present condemnation as M Caluine interpreteth it Iâ— the which reproofe first of all it appeareth euidently that this repenting thiefe was effectually touched with the true feare of God and that also from the conscience of his sin by occasion of that heauie punishment which he now saw felt by the iust hand of God to be cast vpon him for the same For if he had not been truly taught by the Spirit of God to make the right vse of his own affliction he could not in such manner as he doth reproue his fellow in whoÌ„ he saw these graces wanting And further froÌ„ this his gratious earnest reproof it is likewise euident that hee was inflamed with a holy zeale to the glory of God grieuing to heare our Sauiour Christ so blasphemed railed vpon and also with loue and compassion toward his companion whom he saw to offend so grieuously this way aboue all his other sins and therfore if it might haue been desired to haue moued him to repentance euen as he himselfe through the rich and tender mercie of God in Iesus Christ was Wherefore from this part of the speech of this notable conuert beside the singular graces which God had wrought in his heart let vs diligently obserue these two excellent instructions First what is the cause that men doe run into all licentiousnes and disorder of life in whoring robbing c. to wit euen because the feare of God is not before their eyes For where that is it is a holy bridle to restraine and hold them in according to the holy Prouerb That by the feare of God we depart from euill But where it is wanting there is no care of shunning any sinne as we may perceiue by that which we reade Gen. ch 20.11 and Rom. ch 3.9 10 c. 18. Secondly we are to obserue what ought to be and is vnto the children of God the right vse of all afflictions whether they be such as God by his owne hand doth more immediately cast vpon vs or
vnto you for my names sake because they haue not knowne him that sent me If I had not come and spoken to them they shouâ—d not haue had sinne but now they haue no cloake for their sinne c. But it is that the word might be fulfilled that is written in their law They haue hated me without cause Question Bâ—t the principall comfort is yet behinde What is that Answer Our Sauiour Christ promiseth his Disciples the immediate comfort of the holy Ghost to coâ—râ—borate and strengthen them to the cheareâ—ull enduring of all persecutions yea that he will to this end send the holy Ghost vnto them Explication He doth so indeed as it is plaine ver 26.27 the last verses of the chap. But when the Comforter shall come whom I saith our Sauiour will send vnto you from the Father euâ—n the Spirit of truth which prâ—ceedeth of the Father he shall testifie of mee And ye shal witnes also because ye haue bin with me froÌ„ the beginning Yea he assureth them that this comfort shall be so great that it shall arme them both against that excommunication and also bodily death the greatest and most grieuous censures that may be in this world which our Sauiour knewe before the malignant and false Church would abuse against his true and faithfull seruants as it followeth from the beginning of the 16. chapter verses 1 2 3 4. as was mentioned before Hetherto of the comforts wherewith our Sauiour comforted his disciples against the discomfort of troubles and persecutions for him and his Gospells sâ—ke The which we are diligently to marke and treasure vp in our hearts as the principall reasons whereby we also are to comfort our owne selues whensoeuer we shall be exercised with like trialls as all other of the seruants of God haue done from time to time before vs and thereby incouraged themselues to indure such afflictions as would otherwise haue bin intollerable vnto them Now let vs consider of the other sort of comforts which our Sauiour sheweth his Disciples that his sufferings and departure should bring vnto them in that thereby they should be made partakers of many speciall good benefites and blessings which should aboundantly supply the want of his bodily presence euen such as should bring a further increase of comfort against the troubles and persecutions of this world Question Which may these speciall good benefits and blessings be Answer The last of the former sort may iustly be the first of these insomuch as the Comfort of the holy Ghost is not onely the principal support of christians against the discomfiture of their troubles and persecutions but it is also in it selfe the chiefe and principall blessing and benefit aboue all other ExplicatioÌ„ proofe It is so indeed And therefore it is that our Sauiour doth make so often mention of it as ch 14.16.17 and v. 26. And ch 15.26 â—s we saw euen now And yet againâ— ch 16.6 â— and so forth to the 16. verse Because saith our Sauiour I haue said these things vnto you your hearts are ful of sorrow Yet I tel ye the truth it is expedient for ye that I doâ— goe away for if I goe not away the Comforter wil not come vnto you but if I depart I wil send him to you And when he is come he wil reproue the world of sin c. And v. 13. When he is come who is the Spirit of truth he will leade ye into all truth c. This then is the chief blessing principal benefit aboue all the rest Question What fruit else had the Dâ—sciples of our Sauiour by the same his sufferings departure the which also are fruits benefits to vs to the whole church Answere If we shall truly and constantly beleeue in our Lord Iesus Christ who willingly suffered and died for vs according to the most gratious and mercifull good will of God toward vs God will alwaies heare our prayers He will worke mighty things by vs and for vs. And finally he will giue vs euerlasting ioy and blessednes ExplicatioÌ„ proofe These indeed are briefly the rest of the benefits Of the which though in a speciall degree the excellency first fruits as we may say did belong and accordingly were bestowed vpon those his choise Disciples whom our Sauiour sent forth into the world to be his Apostles and first preachers of his Gospel yet they are and haue beene in a very comfortable manner and measure continued hetherto vnto the Church of Christ and so shal be to the worlds end as wee may perceiue from our Sauiours owne words For as we reade in the 14. chap. verses 12.13.14 Verily verily saith our Sauiour I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe our Sauiour speaketh of healing bodily diseases which is lesse then the conuersion of soules which was wrought by the preaching of the Apostles most aboundantly For saith he I goe vnto my Father 13 And whatsouer yee shall aske in my name that will I doe that the Father may be gloâ—ified in the Sonne 14 â—f ye shall aske any thing in my name I will doe it Any thing that is to say whatsoeuer you shall pray for which is agreeable to that rule of prayer which our Sauiour himselfe hath set down and namely for the conuersion of the elect and for the blessing of God vpon the preaching of the Gospel to the same end for so must the wordes of our Sauiour be vnderstood And thus we haue sufficient testimonie of the two former benefits to wit The Comforts belonging to his agony and apprehension in the garden that God for our Sauiours sake will heare faithfull prayers and that he will worke great things in his Church by the ministery of his faithfull seruants Reade also chap. 15 verse 7. If ye abide in me and my word abide in you aske what ye will and it shall be done to you ExplicatioÌ„ Question Now in what words doth our Sauiour giue vs like assurance of the last benefit which is euerlasting ioy Answere In the 16. ch verse 22. Ye are now in sorrow but I will see ye againe and your hearts shall reioyce and your ioy shall no man take from you c. And againe verse 24. Aske and ye shall receiue that your ioy may be full Explication These things are most comfortable To the which end also let vs conclude with the last wordes of the speech of our Sauiour to his Disciples in the way to the garden as we reade in the last verse of the 16 chapter Wherein he expresseth what was the intended scope of his whole speech vnto his Disciples saying These things haue I spoken vnto you that in me ye might haue peace in the world ye shall haue affliction but be of good comfort I haue ouercome the world Our Sauiour affirmeth that before hand which he purposed most
to take heede that we be not as the Iewes were a hard hearted and rebellious people to despise the counsels and iudgements of God and to oâ—pose our selues against Christ but contrariwise to learne euen from these reuerend workes then wrought by the mightie hand of God to esteeme most reuerendly of him as of the glorious Sonne of God And to take incouragement to lead the liues of the righteous as becommeth the Saints of God that so wee may both dye the death of the righteous and also be partakers oâ— their resurrectioÌ„ in so much as the opening of thoâ—e graues was a testimonie from heauen to declare that all graues shall one day giue vp their dead as the graues of these Saints did Explication and proofe We may indeede iustly be admonished from the consideration of these reuerend workes of God wrought at that instant to be carefull of these duties both in iudgement and also in practise lest iâ— we should bâ—e like the wicked Iewes that should come vpon vs which fell on them as the more ancient imprecation of the holy Prophet might iustly cause vs to feare Psal 28.5 They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp This ruine brought the wicked builders among the Iewes vpon themselues and vpon their people because they rushed themselues so proudly against this building of the Lord yea euen against the foundation stone which his owne hands had most tryly squared and laied God of his infinite mercy deliuer and preserue vs alwaies from that wicked profane and obstinate mind for Iesus Christs sake Amen But let vs come to those effectes which these reuerend workes of God and the rare manner of the death of our Sauiour wrought in the hearts of the beholders yea euen in the hearts of the most part of the profane and wicked persecutors of him Question What ought we to learne from them Answer That feare which tooke hold of them on a sodaine by their beholding of them ought to take a setteled abode in vs for euer by our continuall reading hearing and meditating vpon them That good testimonie which they gaue concerning our Sauiour after a sort constrainedâ—y and by forcible or terrible euiction ought to be yeelded of vs most willingly and gladly Finally to the end we may auoide confounding terrour and compunction yea vtter desolation with the obstinate sort of the Iewes and to the end wee may on the contrarie haue peace to our consciences we must take heede that wee doe nothing either of our selues or by the instigation of others against Christ or against his truth or against any true Christian professing his bâ—essed name to the least hinderance of the truth but all that we can for Christ and for his truth and for all that are Christs for his truthes sake ExplicatioÌ„ proofe To these purposes indeede may the examples which God hath set before vs stand vs in very good and profitable vse God giue vs grace to make such good vses of them and namely from those excellent weomen who would by no meanes be feared from the profession of their loue and dutie to our Sauiour neither in death nor after Let their example teach vs to account it a shame for vs now since the time of the resurrectioÌ„ of our Sauiour c. not to profes his name notwithstanding any terrour of the wicked or any losse or hurt that might any way grow vnto vs thereby Otherwise these women shall rise vp against vs at the last day And whereas we cannot now doe the offices of loue to our Sauiour himselfe let vs doe them to our Christian brethren in his stead according as iust occasioÌ„ shal be offered seeing as we know our Sauiour doth account that done to himselfe which is done to the least of them Neither let men onely be carefull but women also seeing the example is of women For seeing they are heires of the same grace let them as companions with men be carefull to performe like dutie with them Now in the next place what duties may this require of vs that God in his diuine prouidence did as well fulfill his owne will in frustrating the will and desire of the Iewes touching the breaking of the legges of our Sauiour as in leauing him that pierced our Sauiour with his speare to his owne wicked will and so in either of them fulfill the prophesies of the holy Scriptures Question What duties may the consideration of this require at our hands Answer We are herein greatly to praise and glorifie the name of God because he hath hereby in a very liuely manner manifested and confirmed vnto vs the certaintie of his holy counsels against all doubtfull contingencie of contrary euents Wherevpon also wee may well learne to confirme our hearts with all comfort and peace in beleeuing to commit our selues to the same his most faithfull and diuine prouidence while wee walke in his holy waies and that euen without feare of any the least euill to fall vpon vs aboue that he shall thinke good or otherwise then he will turne it to our singular benefite in the humbling and trying of vs therewithall Explication proofe The consideration hereof mâ—y iustly teach vs so much indeed And therefore as well counselleth a learned and godly Preacher Precemur Deum vti nobis hanc gratiam largiatur vt in omnibus angustijs difficultatibus ad sacrosanctam eius tutisimam prouidentiam vt ad sacram anchoram confugiamus patienter exitum illius expectantes vt pulchre monet Psalmus 27. quò tandem cum eodem Propheta verè in has laudes erumpamus Exspectando exspectani Iehouam inclinauit sese ad me audiuit clamorem meum Psalm 40.1 That is Let vs pray to GOD that hee would giue vs this grace that in all our straites and difficulties wee may flye to his most holy and safe prouidence The Duties in râ—spect of his buriall and coÌ„tinuance in the graue as vnto a holy ancre-hold patiently waiting for that issue which he will giue as the 27. Psalme doth notably admonish To the ende that at the last wee may with the same Prophet vpon iust occasion breake forth into these praises I haue earnestly or patiently waited vpon the Lord and he inclined himselfe vnto me and heard my cry Psalm 40.1 LEt vs come to the consideration of the buriall of our Sauiour Question What duties ought the comfort of faith to yeeld in this respect Answer To speake generally all the duties belonging to the comfort of faith in our Sauiour in respect of his death they may be furthermore required at our handes in regard of his buriall the which together with his continuance in the graue is a further confirmation of his death and of the fruites and benefites thereof Explication proofe This standeth with good reason For as the buriall is a further confirmation of his death so
though we see not either to the mystical transubstantiation of the bread in the Sacrament into the very true body of our Sauiour Christ or to the consubstantiation of the body with the bread or to the inuisible presence of the body euery where without the Sacrament doe most grosly and erroneously misapply these words of our Sauiour insomuch as it is so farre off that those monstrous opinions haue any warrant in the holy Scriptures that they are directly contrary to all that which the articles of our faith do teach assure vs concerning the truth of his naturall body that it is but in one place at once and that wheresoeuer it is or hath beene that it is and hath beene alwaies both visible and touchable as our Sauiour himselfe hath plainly giuen vs to vnderstand both in this and also in his former appearance Moreouer wee considering duly of the holy ends wherefore our Sauiour retained the print of his wounds in his most glorious and holy body for a time namely to giue assurance of his resurrection and thereby also to assure vs of the blessed fruit of his death and enduring of those wounds themselues which was to satisfie Gods wrath iustly bent against vs c. and considering also the holy vse which Thomas made of the seeing of them it cannot but be a most horrible thing for vs to thinke of the cursed blasphemies of those which in their fury or otherwise prophanely and wickedly sweare by these wounds of our Sauiour Thus much briefely concerning the proofe of the resurrection of our Sauiour Christ by his sixt appearance And vnto this the Euangelist Iohn drawing toward the conclusion of his booke addeth a certaine aduertisement as it were by the way giuing to vnderstand that whereas he euen as he was directed by the holy Ghost The proofe of his resurrection by his seuenth appearance whose Secretarie he was had set downe but a fewe appearances of our Sauiour and accordingly but a fewe of the miraculous workes which hee had wrought for the confirmation of his resurrection and minded to set downe but one appearance more that yet neuerthelesse our Sauiour shewed himselfe oftener then he minded to rehearse the rather because he knew well that sundry other were mentioned by other of the Euangelists And hee giueth to vnderstand likewise that he wrought many other signes then he would speake of According to that of the Euangelist Luk Act. 1.3 He presented himselfe aliue to his chosen Apostles after that he had suffred by many * Tecmeriois certis seu indubitatis signis et indicijs Eiusmodi namque signa quae necessariaÌ„ et demoÌ„stratinaÌ„ consequentiam habent Tecmeria vocantur infallible tokens being seene of them by the space of fourty daies c. And therwithal the Euangelist Iohn doth very notably shew in few words the principall ends and vses both of the resurrection of our Sauiour also of all the proofes confirmations therof namely that we and all other to whom they are reported recorded might therby be brought to the faith so be saued So that hereby he manifesteth vnto vs the excellencie of this hiâ—tory of our Sauiour his resurrection most worthy to be diligently regarded of all Christians But let vs heare the words of the Euangelist himselfe to this purpose Question Which are they Answer 30. And many other signes also saith S. Iohn did Iesus in the presence of his disciples which are not written in this booke 31. But these things are written that ye might beleeue that Iesus is the Christ the sonne of God and that in beleeuing ye might haue life through his name Explication From these words we may see plainly that the meaning of the holy Euangelist is such as hath bin already expressed As if he should preocupate or preuent meet aforehand with that which might be obiected either against him self because he spake of so few appearances of our Sauiour or to the preiudice of the other Euangelists for setting down somewhat more affirming that both by them by him there were appearances signes enough set down for the confirmation of faith vnto saluation which is the end scope of all signes and appearances and also euen of the resurrection it selfe The which being obtained there is no further need of appearances or signes whatsoeuer Yea therwithall the Euangelist doth with like breuity very notably shew vs the sum of that which we are to beleeue namely that Iesus is the Christ the sonne of God In which words is contained a plaine declaration both of the most diuine person and also of the most holy and blessed office of our Sauiour on our behalfe For by the name of our Sauiour Christ the Euangelist doth not meane the bare titles whereby he is called but all whatsoeuer is signified by them in the holy scriptures the which he assureth vs to be fully verified in him whose resurrection he reporteth vnto vs. And thus also wee put a difference betwixt these words the last of this 20. ch those in the end of the book in the two last verses of the next chap. like vnto theÌ„ because these do more specially concerne the particular history of the resurrection of our Sauiour but they are to be extended to the history of the whole booke and to all the works which our Sauiour did before his death as well as after that he rose againe THese things thus inserted we come now to the seuenth appearance of our Sauiour as it followeth in the next chapter which is the last of the Euangelist Iohn Concerning which let vs first of all heare the words of the Euangelist Question How doth he report this appearance Answer After these things saith the Euangelist cha 21.1 Iesus shewed himselfe againe to his disciples at the sea of Tiberias and thus he shewed himselfe 2. There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of his disciples 3. Simon Peter said vnto them I goe a fishing They said vnto him we also will goe with thee They went their way and straightway they entered into a ship that night caught they nothing 4. But when the morning was now come Iesus stood on the shore neuerthelesse the disciples knew not that it was Iesus 5. Iesus then said vnto them * Paidia pueri children Sirs haue ye any meate They answered him No. 6. Then he said vnto them Cast out the net on the right side of the ship and ye shal find So they cast out and they were not able at all to draw it for the multitude of fishes 7. Therefore said the disciple whom Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord he girded his coate to him for hee was naked and cast himselfe into the sea 8. But the other disciples came by ship for they were not farre from the
knew not that it was Iesus Explication Our Sauiour who is other where called the great shepheard of the sheepe of the which wee shall haue occasion to speake afterward he sheweth himselfe at this time after the manner of the chiefe fisher maister ouer these his fishermen For so his words giue plainely to vnderstand First in that he standing thus on the shore calleth out vnto them and saith Sirs or children as the word Paidia which he vseth signifieth haue ye any meate wherein he speaketh as one being priuie to the cause of their fishing which was want of necessary food and victuall not as prouiding to serue any common market but for the priuate reliefe of the family Yea he speaketh as if he himselfe their Maister had set them about the present busines to that very ende For the word childâ—en according to the Hebrew pâ—rase is attributed vsually to seruants as the word Nehharim all one in signification with the Greeke Paidia that is to say children doth declare And so we read 1. Sam 25.5 13. where the holy Storie reporting how Dauid sent his seruants to Nabal and how they did their message vnto him and what answer Nabal gaue againe to them the word nehharim is often repeated in that narration And so Exod 33.11 Iosua though of mans age is called Moses nahhar that is his child or yong man c. and. 2. King 4.12 Gehazi the seruant of Elisha is termed by the name of his child or yong maâ— And Psal 119 9. By what meanes shall a yong man yea such a one as is in the flower or strength of his yeares redresse his waies c. It is true that the word Pais doth likewise sometimes signifie a seruant whether yonger or elder in yeares whether a boy or a man Neuertheles we are rather to think that our Sauiour respected the vse of the Hebrew language And so he speaketh to them euer as Moses should haue called out spoken to his seruant Ioshua or Eâ—isha to Gehazi or Dauid to his ten seruants whom he sent to Nabal c. Thus then in the first place these first wordes of our Sauiour are spoken after the maÌ„ner of a Maister to whom these fisher-men were seruants The same is yet more euident in the 2. speech which he vseth For immediately vpoÌ„ their answer that they had none he biddeth them Cast out the net on the right side of the ship and telleth them that so they should find Wherevpon they obey him as seruants their maister or at least hearkening to the aduise of one whom they supposed to be a man of good experience and thought that it might be that he saw some signe of some skole of fishes gathered together there about though indeed they did not yet know him to be our Sauiour Chr their Lord maister This then was the manner of our Sauiours shewing of himselfe to his disciples in this his seuenth appearance as both the time and the place and his speeches already interpreted doe plainely argue and declare Now let vs come to the fift point to wit what the speciall end and scope was which our Sauiour intended and aimed at in this appearance Question What was that Ans I haue heard you teach vs that all things duly considered it may be euident The proofe of his resurrection by his seuenth appearance that our Sauiour did not so much shew himself at this time to coÌ„firme his Disciples in the certaintie of his resurrection as to aximate and incourage those whom hee had chosen for his Apostles to settle themselues the more comfortably and confidently to that most difficult and hard peece of their Apostolical worke and seruice So it seemeth indeede both from all the circumstances before mentioned and by the manner of the appearance it selfe and also by all the speeches and actions of our Sauiour which are hereafter to be considered of vâ— Wee doe not say that our Sauiour did not at al propound to himself to confirme his very true and bodily resurrection to his Disciples yet more fully For then hee would not haue eaten with them Onely we say that he principally propounded to himselfe the confirming of the hearts of his chiefe Disciples to the work of their holy ministerie in the preaching of the Gospell after his ascension and specially of Peter for that there was cause why he might be more easily discouraged then any of the rest in the time of tentation while he should remember his former most grieuous fall in the deniall and forswearing of his Lord and maister In which respect also our Sauiour of his singular mercie vouchsafed him the first sight of him after his resurrection before yet he had shewed himselfe to any of the eleuen This verily in respect of Peter was the principall purpose of our Sauiour in this his appearance and in no wise as the Popish guides most blindly imagine and blasphemously teach that our Sauiour should intend to create Peter the prince of the Apostles and to make him his vicare generall ouer his Church much lesse to the end he might deriue it to the Popes of Rome in their succession c. Of the which more afterward when wee come to that speech of our Sauiour whence they would gladly father that their ambitious and proud conceit In the meane season let us consider how it may be discerned that the principall scope of ouâ— Sauiour was to incourage his Apostles present at this time to the worke and labour of the ministery Question How may this be discerned Answere Our Sauiour to this ende worketh three miracles In the first whereof his dealing is so answerable to that course which he tooke at the first calling of some of these his chiefe Disciples to be special followers of him in that he called theÌ„ from Sea faring fishing to be fishers of men that it is more then seeming that he would draw them at this time to the same consideration againe and to incourage them therevnto Yea the latter words of our Sauiour to Peter after dinner doe plainely declare that this was the chiefe scope of all both the words and the works which he wrought before ExplicatioÌ„ It may well be affirmed which you say For first if we compare that which we read Mat 4.18 c Mar 1 16. c. wiâ—h the 5. ch of Luk. v. 1. c. we shal find that these very persons Peter Iames Iohn were in the same sea fishing and Peters ship theÌ„ was the same likely that Peter fished with now They had then fished al night and could take nothing euen as they had done now They did cast their nets yet once againe at the coÌ„mandement of our Sa as they did at this time They tooke then a great multitude of fishes as they did now c. All things therefore agreeing so neerly how can we but think that the mind of our Sa was likewise at both the times euen one the same That
is as was said euen to incourage those whom it did chiefly concerne to goe chearfully about that other kind of fishing of men by casting forth that draw-net of the kingdome of God which our Sa told them of in the 13. of Mat And wheras these things might chiefly discourage Want of maintenance or outward prouision and feare of ill successe our Sa doth by one worke of his diuine power yea by a double threefold work of like miracle giue incouragement against either of these doubts or feares yea against al doubts feares which might any way dismay them For to this end whereas they were in present want see how presently he doth furnish theÌ„ with aboundaÌ„ce he causes a multitude of great fishes to come together into the net he strengtheneth a weak net to hold them all without breaking any maske he prepareth vpon the land both fire fish aâ—d bread for them to refresh them withall shewing thereby that all things both by sea and by land are at his commandement appointment So that how vnprouided or weake soeuer they may seeme to themselues to be and likewise how weake soeuer the net of the Gospel might seeme to be to catch men who are as shie of the word as the fish is of the net yet our Sauiour giueth to vnderstand that as he was with them when hee sent them forth for a little while to preach the Gospel in Israel so that though they tooke no prouision with them nor scrip nor bag for prouision as he commanded them Mark 6.7.13 Luk. 9.1.6 and chap. 22.35 yet they wanted nothing neither wanted their ministery good successe and effectuall blessing so hee would be with them yea much more powerfully when they should performe their office of generall Apostleship to all Nations wherevnto he had already set them apart This I doubt not but is the summe of all And so the Euangelist Luke saith expresly Act. 1.3 that our Sauiour after his resurrection spake to his Disciples by the space of forty daies of those things which appertaine to the kingdome of God But let vs consider of the words of the text that is of the diuine speeches of our Sauiour of the effects thereof somewhat more particularly These speeches of our Sauiour together with the effects of them are as was touched in the answer either such as were spoken and effected before dinner was ended or after that the Disciples had dined with our Sauiour And of the former two speeches of our Sauiour the first Sirs haue ye any meate And thus vpon the answer of the Disciples that they had gotten neuer a fish the second being this Cast out the net on the right side of the shippe and yee shall finde we haue spoken before Onely let vs obserue this one point further that our Sauiour did not aske that question as being ignorant of that which hee asked but to stirre them vp the rather to consider the miracle which hee minded to worke immediately after And therefore also when he saith Cast out the net c. and yee shall find hee doth not speake by coniecture or by any experimentall signe c. though as was saide it might seeme so to those fishermen but hee speaketh by diuine authoritie and vpon his al seeing knowledge in that hee was God yea he worketh a work of his diuine prouidence and power in commanding the fishes to come and attend as it were the casting forth of the net Now let vs come to the effectes which followed vpon these wordes of our Sauiour and so to the rest of his speeches and actions before dinner The effects of this speech of our Sauiour Cast out the net c they were foure The first was that the net had taken a multitude of great fishes so that they were not able to drawe it Secondly that Iohn vpon this miraculous effect discerned that it was our Sauiour who had spoken before to giue them that direction and commandement to cast out their net Thirdly Peter being imboldened hereby feareth not to swimme to the shore that he might shewe the zeale of his loue to our Sauiour and peraduenture also that he might so much the more commodiously helpe to drawe the net to land Fourthly the other Disciples continuing in the ship doe what they can to rowe that they may helpe the ship and hale the net with fishes to the shore These were the effects but let vs heare them from the report of the holy Euangelist Question What saith he for the first Answer So they cast out saith the Euangelist himselfe being one of them and they were not able at all to drawe it for the multitude of fishes verse 6. Question What saith he for the second Answer Therefore said the Disciple whom Iesus loued vnto Peter it is the Lord verse 7. in the beginning of it Explication This Disciple whom Iesus loued was this Iohn the Euangelist so that it is as much as if he had written thus Iohn saide to Peter And in that which Iohn saith to Peter he reasoneth well from the diuine worke which followed vpon the speech of our Sauiour that it was the Lord seeing no creature could by humane knowledge haue giuen them that certaine and effectuall direction For whom might he thinke it to be rather then our Sauiour who had before appeared vnto them with like manifestation of his diuine power Now therefore what saith he for the third effect Question When Simon Peter heard that it was the Lord he girded his coate to him for he was naked to wit Answer to his shirt as it were and cast himselfe into the sea as it followeth in the 7. verse ExplicatioÌ„ This no doubt was a further effect vpon the apprehension of Peter from the words of Iohn yea rather froÌ„ the work it self which our Sauiour wrought that it was the Lord. For hereby as was saide before he himselfe tooke boldnes to doe that he did as one nothing doubting of good successe seeing the Lord himselfe had begun this gratious and mightie worke For this is indeede the propertie of God to finish that good worke which he beginneth And it is said concerning our Sauiour that whom he loued to the end he loued them And therefore also there was iust cause that Peter should for his part loue him againe with a most earnest loue The which no doubt was a chiefe cause of this his hasting to the shore Neuertheles it may well be a question whether Peter presuming of his skill to swimme yea though thus farre also being well aduised that he girded his clothes about him lest by the losenes of them they might be a hindrance vnto him whether I say he might not haue beene better aduised before he had done so namely to haue staied till hee had knowen the will of our Sauiour as he did once before when he attempted to walke toward our Sâ—uiour comming to their shippe walking on the sea And herevnto seemeth our Sauiour
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
that his testimonie is true This therfore is the first the which as was said we are religiously to obserue in this first part of our text the 24. verse The second thing contained in the 25. verse which is the last of the booke it is the preuenting of those either obiections which meÌ„ of cauilling spirits might make or of scrupulous doubts which might rise in the mindes of some not so ill minded to the weakening of the credite of the sâ—me his holy writing or the writings of any other of the holy Euangelists The obiections of cauilling spirits such as Atheists and others are tending to the reiecting of all things vnder pretence that this Euangelist being a proâ—essed Disciple of Christ yea a Disciple specially fauoured of him hath in way of gratification and for the credit of his maister feined many strange works to be wrought by him c. Al which obiections the Euangelist preuenteth most wisely and fully in that he saith he set down but a fewe things in stead of many yea in stead of infinite workes which Iesus did as we shall haue occasion to obserue further by and by The scrupulous doubts of other not so ill minded who might be troubled in their minds at some diuersitie in the record of the same story as it is set down by him and the other Euangelists in that some make no mention of the things which other doe Iohn himselfe though he record many both words works which they doe not in one word touch yet they againe report some other things which he is silent in c. For the preuenting of these scruples he saith that the cause of such diuersitie easily ariseth from the infinite number of the works of our Sauiour Christ and the manifold variety of the excellent speeches which he vttered according to the innumerable occasions which were offered vnto him c. For so many saith he were the diuine workes of our Sauiour and accordingly no doubt his most excellent sayings were so many and so often repeated with such varietie in regard of circumstances especially though of the same kind with those mentioned that if they should be written euery one I suppose saith the Euangelist that the world could not containe the bookes that should be written Neuerthelesse as hee hath testified before concerning the historie of the resurrection so hee giueth to vnderstand as touching euery other part of the whole historie that so much is written and recorded by him and the rest of the holy Euangelists as doe containe a sufficient ground for the establishing of our faith to the attaining of eternall saluation And that in such sort that we neede not desire any other historie of that argument And therefore it is a worthy annotation as the learned Beza and others haue hereupon very religiously resolued of briefly set downe in these wordes Vera est Christi historia nec hominum curiositati sed saluti sancto cum delectu praecepta The historie of Christ is true not written to serue mens curiositie but for their saluation and that in holy discretioÌ„ The which sentence maister Caluin vttereth more at large in these words Certè cuÌ„ diuinitus nobis ordinati fuerint testes sicuti fideliter defuncti sunt suit partibus ita nostrum est vicissim ab eorum testimonio totos pendere nec plus appetere quam ab illis proditum est praesertim cum eorum calami certa dei prouidentia gubernati fuerint ne immodica rerum congerie nos onerarent tamen delectu habito tradereÌ„t quaÌ„â—um expedire nouerat qui solus sapiens est fons vnicus sapientia Deus cui lans gloria in perpetuum Surely saith Caluin seeing they that is the Euangelists haue beene ordained of God to be his witnesses vnto vs like as they haue performed that which belonged vnto them faithfully so it is our part againe to depend altogether vpon that testimonie which they haue giuen and to desire no more to wit of any other preteÌ„ded Euangelists then they haue declared vnto vs. The rather for that their pennes haue beene guided through the prouidence of God euen of set purpose so as they should not oppresse vs with too great a multitude of things and yet should make such choyse that they should deliuer so much as hee that is onely wise euen God the alone fountaine of all wisedome did knowe to be sufficient to whom be praise and glorie for euer And touching the certaintie of all things recorded by him the Euangelist concludeth his booke and earnestly affirmeth it by this word Amen As though he should say all is very true euen in such sence as our Sauiour beginneth many of his sayings with this same redoubled affirmation Amen Amen that is verily verily I say to you that which is most true But yet one word more for the vnderstanding of the meaning of the holy Euangelist Iohn in these wordes of his If euery thing should be written which Iesus did I suppose the world would not containe the bookes which should be written We are to consider first as was touched before that the Euangelist doth metonymically comprehend all his particular speeches with euery one of his actions and workes in particular Secondly that he meaneth if they should be all written and set forth so largely as the most high worthinesse of them deserueth Thirdly we are to consider that the Euangelist doth not so much respect the wide capacitie of the world as the slender capacitie and willing tediousnes wherevnto the mindes of the people of the world are apt specially concerning the wordes and works of God For so the word Cosmos that is the world is vsed by the same Euangelist often times whether wee respect the better sort that is the elect of God as chap 3.16.17 and chap 12.19 or the worse sort euen the wicked and reprobate chap 1.10 and chap 17.9 And so also may the word Choresai that is to containe or receiue signifie as cha 8.37 My word saith our Sauiour hath no place in you on chorei en umin and likewise 2. Cor 7.2 Choresate emas receiue vs saith the Apostle Paule that is be yee well affected toward vs doe not exclude or shut vs out of your hearts according to that streightnesse which he had spoken of in the 12. verse of the former chapter And Matth 19. verse 11. all men saith our Sauiour cannot receiue this thing Ou chorousi And ver 12. He that can receiue it let him receiue it O dunamenos chorein choreito And in this respect wel saith M. F. Iun vpon the Syrian translation by Trem Sensus est non esset futurus in mundo quisquaÌ„ qui ea omnia animo capere mente complecti posset prae varietate rerum gestarum ac multitudine Not one in the world should be able to comprehend in his minde to wit which our Sauiour spake and did so many in multitude and of so great varietie of sorts were
feast at night but also that the Bride-groome should be brought to the Bride by a traine or companie of maidens the daughters of his neare friendes Yet I doubt not but he doth of purpose chose to giue forth this parable vnder the name and example of womankinde yea euen of yong and tender maides to admonish them as well as men that as they are appointed of God to bee heires of the same grace and saluation so they may knowe that the same dutie of watchfulnesse and constancie in the faith and in all good fruites thereof is to be performed of them in their places and callings as well as of men Yea the yonger are hereby admonished as wel as the elder yong men and maides also old men and children as it is in the 148. Psalme No youth or tendernesse of those that bee of discretion must exempt vs from vsing all good diligence and painefulnesse in seeking after the kingdome of heauen Wee knowe the curse which the Lord threateneth whereof euen the daintie and delicate both men and women that will scarcely set their foote on the ground shall bee partakers as well as the rest for their want of care to obey the Lawes and commandements of God Deut 28. verse 5â— and 56. Let vs therefore all without exception knowe that it is our dutie to watch diligently and carefully to prepare our selues against the day of the Lords iudgement whensoeuer he shall come For otherwise as our Sauiour telleth vs. The Kingdome of heauen shall be likened to ten Virgines to wit as touching this point of admitting and receiuing those onely thaâ— be carefull to prepare themselues aright and of excluding and reiecting all the rest The particulars of this parable are thus to be vnderstood and applied The Bride-groome signifieth our Sauiour Christ in respect of that spirituall mariage which hee mindeth eternally to celebrate and solemnize with his Church at the ende of the worlde the which hee hath alreadie espoused to himselfe as it is most plentifully and delightfully described in the most holy and excellent songe of songes by King Salomon In which respect also Iohn Baptist calleth our Sauiour the bride-groome and professeth himselfe to bee for his part a friend of the bride-groome Iohn 3.29 And our Sauiour calleth his twelue the children of the marriage chamber and himselfe as the bride-groome for the time he was present with them Mat 9.14 15. The tenne Virgines doe represent the visible Church of God here in this world Of the which some regard onely the external calling and the outward profession of the Gospell so farre as it hath praise and allowance of men and these are but hypocrites other doe not rest themselues in the outward calling and profession but seeke after inward truth the power of godlines through the sanctification of the spirit of God And these alone are the true members of the visible church insomuch as they onely appertaine to the secret election end internall calling of God As touching the equall number of fiue of the one sort that is the wise and fiue of the other who are saide to bee foolish it is not to bee stood vppon as though that were intended by our Sauiour insomuch as wee knowe what hee hath saide other where to wit that many are called but fewe chosen Yet this is certaine that euery true member of the Church is truly wise seeking after inward truth as was saide and that all other are foolish how many soeuer they are who looke no further then to an outward profession albeit they heare daily that God maketh no reckoning of the outward man though that seeme to be neare when the heart is remoued farre from him The long staying of the bridegroome noteth the distance of time betwixt his ascension vp into heauen and his comming to iudgement at the ende of the world which proueth longer then men would haue thought For so it falleth out oftentimes in matters of great solemnitie that many occasions breede delay aboue that the attendants doe knowe off And verily many great workes of God were to be wrought betwixt our Sauiours leauing of the world and his returning to it againe which required as wee haue experience a long tract of time And it is of the infinit mercie of God that there is such a delay to the end that none of his elect might perish but in his due time come to the knowledge and faith of their saluation The fayling of the oyle in the lampes of the foolish noteth the detection and discouerie of their hypocrisie and that they were not grounded and truly rooted in Christ They had a certaine historical knowledge but not the graces and gifts of sanctification neither sought they after them The full supply of oyle which the wise furnished themselues withall as it were against a deare yeare noteth their inward truth and stedfastnesse of faith and godlines they hauing their lampes as it were vnder the two oliue trees of God for the continuall cherishing and feeding of the light thereof as we read Zech 4.1.2 Yet not so but the wise haue their infirmities and failings as if they were not better then the rest in inward truth who seemed to be as good as they in outward shewe but their inward truth reuiueth all when as the best motions of the rest doe quickely vanish quite away The sudden comming of the bridegroome noteth the sudden comming of our Sauiour to iudgement when the time of his stay is once expired Neuertheles that iudgement which shall be the condemnation of the foolish it shall be the saluation of the wise For this as was saide in the beginning is signified by the shutting of the gate against the rest The which no noubt shal be as dolefull to those which shall be depriued of this feast as it shall be ioyfull to those that shall be made partakers of it according to that Reuel chap 19.7 Let vs be glad and reioyce and giue glory to the Lord our God for the marriage of the Lambe it come And verse 9. Blessed are they that are called to the Lambes supper Finally in this parable it is most needfully to be marked of vs that when the opportunitie of accompanying this Bride-groome to the mariage feast is once past that there is no recouering of it for euer after And not to prepare and furnish our selues throughly is in a manner all one as if we neuer set foote out of doores Wherefore as we began so let vs end Take we heed that we be prepared and that we may be found watching alwaies because we knowe not the day nor the houre when the Sonne of man will come THe last parable is yet behind tending to the same end with the former as it is plaine by the manner of the inferring or knitting of it with the same as it followeth in the text Question How is that How much a talent was according to our present coine thoug it bee not easie to oftimate
vsuall manner but we shall all be changed Wherein first the Apostle compareth death to a sleepe to signifie that death is not an vtter destruction of the body as was touched before seeing that as the body though depriued of all sensible vse of the senses as one may say yet awaketh in the morning and findeth all after a sort renewed so the body after that it hath slept his full sleepe till the last day shall then rise againe in that morning to receiue life sense and motion according to that Psal 49.14 The righteous shall haue dominion in that morning Illo manè 1. quo resurgâ—nt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo aduentu suo Vt scité Iunius See more to this purpose in the 2. Booke page 609. where this sentence is englished Secondly the Apostle sheweth in these words We shall all he changed what shall be instead of a death and resurrection to all such as shall be found liuing at the comming of our Sauiour to iudge the world When as to speake properly they shall neither die nor rise againe but onely be after a wonderfull manner set in the same glorious estate with the other Thirdly in the words next following the holy Apostle giuing vs to vnderstand that this change of the faithfull who shall be found liuing at the comming of our Sauiour together with the change of all other creatures and the raising vp of all the dead being to be done with greater expedition then all things were made at the first it serueth notably to set forth the almighty power of God herein And therewithall mightily to strengthen our faith against all doubtings about the matter And yet not so that the moment which the Apostle speaketh of is precisely to be vrged further then to note singular expedition for so great magnificeÌ„t a work far aboue that any would think how it could be so soone wrought Like as Lament chap. 4.6 it is said by the holy Prophet that Sodome was destroyed as it were in a moment because it was done in a short time euen soone after that goodly sun-shine morning wherein Lot went out of it Reade also Numb 16. verses 21.45 Fourthly in the same verse the holy Apostle telleth vs yet further what shall be the instrumentall cause of this change and of the generall resurrection namely the sound of the trumpet of God euen that which 1. Thes 4. he telleth vs shall be sounded by the Archangel of God And the same no doubt in farre more glorious manner sounding to all the world then at the giuing of the law of God to the people of Israel This trumpet out of all question is not that which H. N. hath challenged to himselfe with a most shrill and lowd blasphemie as if he were appointed of God to be the man that should by his doctrine raise vp all the Lords dead as he saith Finally the holy Apostle St. Paul for the further strengthening of our faith concerning this change and the resurrection of all the faithfull to glorie hee assureth vs in the last verse that it is the very determined decree of GOD whose counsell and purpose nothing can possibly frustrate that it must be so For saith he this corruptible must put on incorruption and this mortall must put on immortality Concerning which words of the holy Apostle note we diligently that for further euidence and confirmations sake hee doth as it were point with the finger to this very body which wee carry about with vs as though he should say euen this and no other then euery mans owne body shall certainely rise againe according as Iob guided by the same Spirit of faith saith in the 1â— chapter of his booke verses 25 c. O that my words were now written c. For I am sure that my Redeemer liueth and that the last man shall rise to stand vpon the earth And though after my skinne wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eyes shal behold and no other for me after my reines are consumed with my bosome As though he should say though both barke and belly euen the thickest part of the body be wholly consumed to dust c yet shall I see the Lord my Redeemer For like as our Sauiour Christ at his first comming in all the cures which he did both to the bodies also to the soules of men he did not giue them other soules nor other members to their decaied lame or withered bodies but onely a new renewed qualitie and disposition to either of them as sight to the same eyes hearing to the same eares strength to the same legges which before were lame as for example concerning the eare of Malchus which Peter strooke off our Sauiour Christ did not make another eare to grow out of his head but caused the same eare to grow to his head againe for as the holy Euangelist writeth he touched that eare which was stricken off and healed the man Luke 22.51 so at his second comming our Sauiour will not giue men other bodies but he will by his mightie power raise vp the very same bodies though by his grace endued with far more excellent qualities and aduanced to a farre more excellent estate then they were in before I speake of the bodies of the faithfull Neuerthelesse euen concerning the wicked this also is very equall and iust that the very same should be raised vp againe insomuch as the same that haue sinned and died in sinne are to be punished in the iustice of God and no other for them as well as that the same bodies of the faithfull which haue beene redeemed and done faithfull seruice to God should of his mercy be rewarded and no other instead of them This is the rather to be diligently obserued and soundly digested in our mindes because some not considering the almighty power of God haue in their weakenesse beene carried away to thinke that though we shal rise againe yet it must be with other bodies Wherefore beloued let vs be the more carefull so to settle and resolue our selues in the beliefe of the almighty power of our God and Sauiour Iesus Christ with like assurance of the good pleasure of his diuine will in this behalfe that we may be throughly perswaded that no burning of our bodies in the fire no deuouring of them by wilde hearts or by the rauening foules of the ayre c can possibly hinder that God should not easily gather together the same substance and the smallest resolued dust of it euen the same very first matter whereof the body was composed and framed at the first But yet more carefull ought we to be against the heresie of H. N. who maketh no reckoning of the resurrection of the body at all And as a fruit thereof in the 6. chapter of his Documentall sentences feareth not to contradict the plain meaning of the Apostle