of God as hee himselfe expresslie professeth and as the Church dutifullie acknowledgeth Psalme 44.3 Neuertheles let vs see some proofes out of the new Testament Question What haue you to alledge from thence Answere In the first chapter of the epistle to the Ephesians verse 3. c. thus we reade Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessing in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world that wee should be holie and without blame before him in loue Who hath predestinated vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glorie of his grace wherwith he hath made vs accepted in his Beloued c. Explicatiō proofe This one place dulie considered maketh all fullie open and plaine concerning the chiefe and most high cause of all together with the effects and fruits thereof For the which the Apostle teacheth vs by his example and practise to be most thankfull to God and to giue him the highest glorie and praise that may bee For this doth equally appertaine to all beleeuers whether Iewe or Gentile that they are elected of God c. Gal 3.28 Coloss 3.11 This one place therefore might suffice alone to this purpose Neuerthelesse it shall not be amisse to adde some other testimonie to this out of the Ephesians to the ende this so principall a point may be made more familiar vnto vs. To this end therefore read Rom 8.29.30 Those whom he knewe before hee also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called c. And 1. Corinth 1.27.28 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the worlde to confounde the mightie things c. And Tit 3. verse 4. c. Wee our selues also were in times past vnwise disobedient deceiued c. But when the bountifulnesse and loue of GOD our Sauiour toward man appeared Not by the workes of righteousnesse which wee had done but according to his mercie hee saued vs. c. There are manie other such like places but these shall for the present suffice From the which wee may easilie conceiue The Promise that as the mysterie it selfe is very great and admirable so also is that prouidence gouernment whereby it is ordered and disposed most admirable and glorious as the Sunne when it is at the highest and shineth in the full strength and brightnesse thereof Hetherto therefore concerning the groundes of the whole prouidence and all-seeing gouernment of the Lord God ouer all his workes both visible and inuisible smaller and greater and greatest of all euen so farre forth as the Creation of the same our most wise and Allmightie God hath extended it selfe NOwe henceforth let vs in the next place inquire of the Promises concerning the gratious and Fatherlie prouidence of God and that in the same order as neare as wee can wherein wee haue searched out the groundes or proofes and meaning of this Article Neuerthelesse in so much as all other promises concerning the Fatherlie prouidence of God toward vs and all true beleeuers resteth vpon that first promise which it pleased God our heauenly Father to make our first and most ancient parents or progenitors touching both their and our owne recouerie out of their most wofull fall let vs beginne with that first of all Question What promise haue wee therefore concerning the most gratious and Fatherlie prouidence of God our heauenlie Father in this behalfe Answere In the third chapter of Genesis verse 15. This most gratious promise of God is contained It is a parte of that speech wherein the Lorde our God denounced his heauie curse against the Serpent which was the instrument of the Diuel wherewith he deceiued Eue or rather against the Diuel himselfe who was the autor of the euil I will also saith the Lorde put enmitie betweene thee and the woman and betweene thy seed and her seede It shall breake thine head thou shalt bruise the heele of it Explicatiō and proofe This beeing the first promise of God after the fall it is also the most gratious promise that euer hee made and in deede the verie grounde of euerie promise whatsoeuer hee hath at any time for euer after vttered to mankinde The meaning of it is this that God of his most Fatherlie goodnesse and mercie will not suffer any one of his elect children seruilelie to abide vnder the slauerie and tyrannie of the Diuel but that in and by his Sonne our Lord Iesus Christ hee will giue them power and grace not onely to resist but also finallie to vanquish and ouercome him howsoeuer in the meane while hee shall trouble and annoye them This is liuelie expressed by an vnequall comparison betwixt the heade of the Serpent and the heele of the seede of the woman the crushing of the one and the bruising or byting of the other For notwithstanding one and the same Hebrewe verbe is referred both to the head and to the heele yet according as it admitteth a diuerse signification so is it iustlie to be translated for the best commoditie of the sence Wherefore the Serpents annoiance may fitlie be called a bruising or rather a byting or stinging though not deadlie following vppon the Serpents hyssing as the Hebrew word Shuph referred to the Serpent properly signifieth And likewise the victorie of the womans seede may well be expressed by our English worde crushing or beating to pieces or as one would say stamping to pummisse to the vtter confusion of the Diuell according as the same word is vsed Iob chapter 9.17 Hee destroyeth me with a tempest Moreouer as the crushing of the head is more grieuous then the bruising of the heele so is the speache apt to expresse that the Diuell shall goe by the worse in this conflicte And so doth the Apostle interprete the same word as it is referred to the seed of the woman Rom 16.20 The God of peace shall tread downe Satan vnder youre feete shortlie Suntripsei For Suntribo signifying to breake shukke or crushe a thing to pieces being applied to the feete noteth that breaking or crushing which is by stamping vppon a thing And so we may see that the Apostles Greeke wordes are a most fit interpretation of the Hebrew word Shuph which the Prophet Moses vseth in the 3. chapter of Genesis to expresse the victorie of the seede of the woman against the Serpent and his seede It is like in signification to the word Ramas Psal 91.13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou tread vnder feete But this victory is not obteined by our owne valour and strength but only in and by the diuine power and grace
2. Sam 7.23 Read also Isai 6.8 and chapt 54.5 Thus the distinction of Persons may be proued partly by the vsuall phrase or form of speach in the holy language And partly it may be prooued by such testimonies as doe in our owne translation make more expresse mention of the Persons as Psalm 33.6 By the worde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth That is as Iunius interpreteth Pater in filio per spiritum The father in the sonne by the spirit And Isai 63.9.10 In all their troubles hee was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and hee did beare and carie them alwaies continually But they rebelled and vexed his holy Spirit c. Haec tota narratio vt idem Interpres est in primis euidens si qua in vetere Testamento ad confirmandum doctrinam Christianam de vno Deo tribus Personis This whole narration as saith the same Interpreter is as euident as any in the olde Testament to proue the Christian doctrine concerning one GOD and three Persons Likewise Hagg 2.5.6 Yet nowe be of good courag◠ô Zerubbabel c. for I am with you saith the Lord of Hostes. According to the word that I couenanted with you when ye came out of Egipt so my spirit shall remaine among you feare ye not Est hic locus de sancta Trinitate euidentissimus This place say Trem and Iunius is a most euident place concerning the holy Trinitie But it will peraduenture be obiected of some that in none of these places no nor in that of the Apostle Iohn where hee saieth There are three which beare witnesse in heauen there is any mention of the word Person Question What other testimonie or ground of holy Scripture haue you that wee may safely and boldly assure our selues to beleeue that these three are and may be called by the name of three Persons Answere In the first Chapter of the Epistle to the Hebrues verse 3 the Apostle saith of our Sauiour Christ the Sonne of God that he is the brightnes of the glory and the ingrauen forme of the Person of the Father Wherefore seeing the Father is a person in a respect or relation to the Sonne so is the Sonne in a like respect or relation to the Father and consequently also the holy Ghost is a person in a like respect and relation to them both Explicatiō proofe There is in deede the same reason of all three persons mutually which is of any one to either of the other And touching the Sonne of whom it is said that he is the ingrauen forme of the person of the Father the Sonne himselfe our Lord Iesus Christ saith in this respect that he which knoweth the Sonne knoweth also the Father Iohn ch 14.7 c. If ye had knowne me saith our Sauiour Christ ye should haue knowne the Father also c. I am in the Father and the Father is in me c. Read also chap. 8.19 Onely it must be confessed that the Apostle in the place of the Epistle to the Hebrues vseth the word Hypostasis the which word for word is a Subsistence but assuredly hee vseth it altogether in the same sence as wee commonly vse the word person as it is rightly translated according to the vse of all true Christian Churches For these words Hyphistamenon Hypostasis Prosopon with the Christian Grecians are the same in common interpretation with our English word Person as it is vsed of vs from the Latine word Persona in such sence as it is applied of all Latine Diuines to the opening of this mysterie Of this therefore for this present enough Shew now likewise what ground you haue that the Persons in the Deitie are to be distinguished not onely in the relation of words but also really as we may say and in respect of the order of the Beeing of the diuine nature it selfe Answere What proofe haue you for this Question At the baptisme of the Sonne of God our Lord Iesus Christ Math. chap. 3. verses 16.17 God the Father did actually make it most cleare in that by audible voice from heauen he pronounceth of the Sonne then vpon earth in the nature of man This is my beloued Sonne in whom I am well pleased And the holy Ghost in the likenes of a Doue descended and lighted vpon our Sauiour Christ the sonne of God at the very same time This is a liuely proofe and declaration of it in very deede Question But what ground haue you that the Persons are to be distinguished in such manner as was before affirmed by generation and by beeing begotten and by proceeding In the 14. verse of the first Chapter of the Gospell according to Iohn our Sauiour Christ the Sonne of God Answere is called the onely begotten Sonne of the Father full of grace and truth And chap. 3. verse 16. God so loued the world that he hath giuen his onely begotten Sonne c. And Heb. chap. 1 verse 5 6. Vnto which of the Angels said he that is God the Father at any time Thou art my Sonne this day begat I thee And againe I will be his Father and he shall be my Sonne And againe When hee bringeth his first begotten Sonne into the world he saith And let all the Angels of God worship him Explication and proofe Heere it is plaine that the Father hath begot and that the Sonne is the onely begotten of the Father The which generating or begetting that it was eternall and before all beginning we read Prou. 8 22. c. The Lord saith wisedome euen the eternall wisedome of God the euerliuing Sonne of the Father he hath possessed me in the beginning of his way I was before his works of old I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten c. And must it not needes be that the Sonne of God is begotten in speciall manner that is after a most diuine manner seeing it cannot agree to the Angels of God though they be the chiefe of all his creatures Neither is it against the eternitie of this generating and begetting of the Sonne of God that he saith This day begat I thee For these words concerne onely the manifestation of the Sonne of God in the nature of man either typicallie in King Dauid who was a figure of him or properly by his owne appearance in the flesh in the due time and season thereof But the former words Thou art my Sonne as they are referred to our Sauiour Christ they are spoken of the eternitie of the Sonne of God before all worlds according to the witnesse of the Sonne of God himselfe Iohn 17.24 Father thou louedst me before the foundation of the world No◠shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
or foot speciallie to the taking away of life without speciall commission and commandement from God himselfe Certainlie they shall beare thei punishment whosoeuer they be Gen ch 9.6 NOwe therfore for the conclusion of our inquirie concerning this Article of the creation of all things What is the danger of not beleeuing in God the Father Question as in the Creator and maker of heauen earth of the Sea and all that is in them and that also euen according to the holie historie thereof as it is recorded and written in the first and second chapters of Genesis by the Prophet Moses and not otherwise What I say is the danger of this Answere They that beleeue not in God the Father as in the Creator and that also euen according to the holie historie of the Creation wherein God himselfe hath by his faithfull Prophet reuealed the same vnto vs to his whole Church it is vnpossible that they should truely beleeue in him as in the Allmightie most wise righteous and gratious Lorde God but that with one heretike or other they should falsifie this holie Article of our Christian beliefe ExplicatioÌ„ proofe It must needes be so indeed For from whence shall any truely vnderstand the Almightie power of God his diuine goodnes c. if they do not learne it from the introduction as it were of his owne works yea euen from these his most mightie most wise and gratious workes of his Creation And who could haue bene able so faithfully to report them as we should finde our selues sufficiently warranted to giue our vndoubted credit therevnto but euen God himselfe by the holie ministerie of his owne approoued and faithfull Secretaries and seruants And touching the discouery of that danger of error which euery one is readie to fall into whosoeuer turneth his eyes and his heart from the holy worde and faithfull Scriptures of God it shall not be amisse for vs to take our admonition from the manifolde examples of such as turning aside from the word haue heretofore fallen into many fowle and absurde heresies For some I speake not of heathen and prophane Aristotle or of anie of his philosophicall Sectaries but euen of such as haue taken vppon them the profession of the true Christian religion in the Church of Go they haue denied the worlde as touching the first matter of it to haue bene euer created but to haue beene without beginning coeternall with God himselfe Of the which sorte were the heretikes called Seleuciani Hermians and such like Others also of the like sorte haue helde that these three beginnings the water fire and darkenesse are vncreated Such were the heretikes called Audiani Some haue more particularlie insisted in the element of the water affirming that to be coeternall with God and therevpon as it seemeth are called Aquei But leauing these and to come vnto those that haue in some sorte yeelded that the world hath bene created They haue neuertheles accounted it a work vnworthie the good God such as were the wicked and blasphemous Marcionites and also the Cerdonians and the Apellites The heretikes called Caiani denied that the God of Abraham was the creator of the worlde The Simoniani Nicolaitae and others taught that the worlde was created by the Angels and not by God himselfe The Saturninians and the Basilidian heretikes are saide to haue attributed the creation to seauen Angels The Corinthians and diuers others of like leaden and drossie stampe feared not to say that the worlde was made by an inferiour sorte of Angels and the Diuell Thus and manie waies beside manie haue hereticallie erred about the creation of the world So haue manie done also concerning the creation of the Angels and mankinde Some haue bene missled to imagine and holde that the good Angels were propagated of the essentiall wisedome of God Such are the Basilidians recorded to haue beene and likewise the Gnostici and Archontici Other haue taught that the Deuill is a bodilie substance as did the Messaâ—ians And as touching mankinde the Manichai helde that Adam and Eue were not created by God The Patricians that the flesh of man was not the creature of God The Paternians Ennomians and some other that the lower partes of the bodies of mankinde were the worke of the Deuill The Melitonij and the Anthropomorphites that the image of God is in the bodie of man and not in the soule The Seleuciani and others that the soule of man was not created by God but by the Angels The Gnostici Manichaei and Priscilianists that the soule is of the same essence that God is The Nazaraei on the other side that the soules of men are of the same nature with the soules of the brute beastes The Arabici that the soule of man is mortall and that it perisheth with the bodie Thus and sondrie other wayes most fowllie and contrarie to the doctrine of the true Christian faith haue very manie sortes of men erred for want of sincere and humble attendance vpon the holie word of God and namely for neglecting this parte of the word concerning the holie historie of the Creation All which examples ought mightilie to schoole and admonishe vs to looke religiously thervnto to the end we may be sounde in this Article of our Christian faith and so auoide all the rocks boggs and quake-mires of mans wicked corrupt imaginations euery erroneous suggestion of the Diuell Thus much concerning the doctrine of faith in the Almightie power of God our heauenly Father manifested by the manifold works of his Creation Beliefe in Gods Fatherly prouidence Beliefe in the Fatherly Prouidence of God The grouÌ„d and meaning of it LEt vs now henceforth proceede to inquire into the doctrine of the diuine prouidence of the same our God and heauenly Father the which he doth continually exercise ouer all his workes which hee hath once made For as was trulie answered hee doth at no hand leaue any one of them so to themselues that they should be as one would say at vncertaine to him Question First therefore what doe you vnderstand by the Prouidence of God Answere The Prouidence of God is his most mighty vpholding and continuing as also his most wise and watchfull most righteous and mercifull most constant and soueraigne ruling and gouerning of all his creatures once made in that hee effectually worketh all good thinges in them and by them but restraineth correcteth and turneth all euill things both counsels wordes enterprises and actions as may best serue to those most holy vses and endes which he himselfe hath most holily propounded to himselfe in his owne eternall counsell and decree according to the pleasure of his most free and blessed good will ExplicatioÌ„ and proofe It is so in deede as you say For to speake in fewe wordes that which for plainenes sake you haue vttered in more The prouidence of God is the execution of the decree of God concerning the disposing and ordering of all his creatures
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
praiers giue good Kings and Princes Explicatio proofe forgiue sinnes giue euerlasting life all which are works of diuine gouernment so ther are seuerall expresse proofes in the holie Scriptures for them also Let vs therefore come to these seuerall proofes that wee may call to minde some of them Question And first what proofe haue you that the Sonne of God our Sauiour doth call gather into one and sanctifie the Church together with the Father and the holie Ghost Answere In the 49. chapter of Isaiah verse 6. Hee is in this respect called the light of the Gentiles and the saluation of God vnto the end of the world ExplicatioÌ„ proofe That is ouer the face of the whole earth and from the one end therof to the other Read also Psal 110.2.3 And chapt 3. verse 3. And Iohn 10.16 Other sheepe haue I also which are not of this foulde them also must I bring and they shall heare my voice and there shal be one sheepe folde and one Sheep-heard Herevnto also tendeth that prophesie of Caiphas chapt 11.51.52 And Ephes 5.25.26 Christ loued the Church gaue himself for it that he might sanctifie it c. Question Let vs come to the next point What proofe haue you that our Sauiour did by diuine autoritie institute a holie ministerie Answere In the 15. chapter of Iohn verse 16. Ye haue not chosen me saith our Sauiour to his Disciples but I haue chosen you and ordained you that ye goe and bring forth fruit and that your fruit should remaine ExplicatioÌ„ proofe This fruit is the fruit of that ministerie which our Sauiour hath ordained to that end whervnto he made especiall choice of those his Disciples The ordination is more plainely autorized and that not onely for the Apostles times but also to all posteritie Matth cha 28.18.19.20 And Ephes 4 8. c. Question Nowe what proofe haue you that the doctrine which hee deliuered is Diuine and that euen from his owne autoritie Answere Math 7. the last verse of the chapter He taught saith the Euangelist as one hauing autoritie and not as the Scribes ExplicatioÌ„ proofe And not onely so but with greater autoritie then euer any other did whether Moses or any of the Prophets person compared with person or calling with calling so that well might the officers say and professe Iohn 7.46 Neuer man spake like this man For the which read further Heb chap 1. vers 2. c. And chapt 3. verses 6.11 c. and chapt 12 25.26 c. It would be too long for you to answere to all the points and to bring forth proofes for them I will therefore more brieflie recite them That our Sauiour did by diuine power work his miracles read Matth 12.28 and Luke 11.20 And therefore are these workes of our Sauiour called the workes of the Father Iohn 5.36 and chapt 10. verse 25. and verses 37.38 And chap 14.10 The Father that dwelleth in mee he doth the workes And Luke 6.19 Vertue went out of him and hee healed all And chapt 8.8.24.25 Hee rebuked the windes and the water and they obey him But of the miracles more afterward That he ordained SacrameÌ„ts not as Moses by faith as a seruant only Heb 11.28 but by diuine authoritie it is euident in that he commanded baptisme in his owne name appointed the holie Supper in a memoriall of himselfe That he sendeth forth Ministers of the Gospell by his owne autorite it is euident in the place before alledged Matth 28.19 c. Read also before that chapt 10.5 c and verse 16. c. And chapt 23.24 That he furnisheth the same his ministers of the Gospell with spirituall gifts and graces wee may see it in the first institution Matth 10.1 verses 7.8 And Luke 21.15 I will giue you a mouth and wisedome wher-against all your aduersaries shall not be able to speake nor resist And Iohn 20. verses 22.23 Receiue the holy Ghost c. Experience also sheweth it to be so euen to this day though not in so extraordinarie and miraculous a manner according to that Ephes 4.11.12 c. That our Sauiour Christ doth by the ministerie and preaching of his Gospell effectuallie inlighten regenerate guide comfort and strengthen the hearers of it the same place last alledged may be a notable proofe of it Reade also Acts 26.18 And the place before alledged Iohn 15. ver 16. Daylie experience confirmeth it from the beginning of the institution of the Ministerie of the Gospell to this daye Marke 16.20 And 1. Corinth 14.3 Hee that prophesieth speaketh vnto men to edifying and to exhortation and to comfort And 2. Tim 3.16.17 That our Sauiour had a diuine knowledge of things to come the thinges that he fore-told while he was here on earth doe sufficientlie testifie Matth 24. and chapt 25. And after his Ascention Acts 9. verses 15.16 And Reuelat 1. verse 1. And chapt 22.16 I Iesus haue sent my Angel to testifie vnto you these things in the Churches c. That the same our Sauiour heareth praiers it is euident not onely in that God heareth vs praying in his name like as we are also baptized in his name but also because faithfull Christians are described to bee such as make their praiers vnto him 1. Corinth 1. verse 2. That he giueth good Kings and Princes for the defence and comfort of his Church Read Prou 8.15.16 By me Kings reigne and Princes decree iustice By me Princes rule and the Nobles and all Iudges of the earth That he forgiueth sinnes it is likewise euident in that Baptisme the seale and assurance of forgiuenesse is ministred in his name For so it is expreslie saâ—d that Baptisme is appointed of God to that end Mark 1.4 Act 2.38 ch 22.16 It is likewise euident Matth 9.6 The Sonne of man hath autoritie to forgiue sinnes in earth Now hauing had that power on earth no doubt but hee hath it in heauen Moreouer Iohn 1.12 He giueth power to such as beleeue in him to be the Sonnes of God And cha 8.34 c. Whosoeuer committeth sinne is the seruant of sinne c. But if the Sonne make you free ye shal be free in deede And Act 7 6â— Stephen praieth to the Lord Iesus that hee would not lay the sinne of his persecutors to their charge Finallie that our Sauiour hath power to giue euerlasting life hee himselfe assureth vs Iohn 5.21 saying As the Father raiseth vp the dead quickeneth them so the Sonne quickeneth whom he will And chapt 6.40 I will raise him vp at the last day And chapt 10.27.28 My sheepe heare my voice c. And I giue them eternall life Reade also Philipp 3.20.21 Now therfore seeing all these works both of creation and also of gouernment generallie of the whole world more speciallie ouer the church with all the gratious prerogatiues and gratuities thereof which belong onely to the power bountie of the Godhead are ascribed
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
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
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
stoupe thus lowe to our Sauiour Christ and to his Church for his sake who may thinke himselfe excepted from like dutie and seruice And seeing the king ought to haue this generall care and dutifull regard of all for Christ sake how can we thinke but euery Christian in particular standeth deepely bound to loue and reuerence the Christian King and Queene in and for the Lord Iesus Christs sake yea euen for their owne sake in him Rom 12.10.11 But let vs proceed Question What other dutie is there to be yeelded more generally as a fruite of the comfort of faith in the sufferings of our Sauiour for vs Answer It is our dutie both in regard of the glory of God and also of loue to our Christian brethren and likewise for the testimonie of our faith in Christ who hath endured all kinde of sufferings for vs and therewithall also for the strengthening of the faâ—th of the brethren to suffer whatsoeuer affliction it shal please God to call vs vnto euen vnto the death if neede shal so require Explication and proofe So it is indeed as our Sauiour himselfe giueth to vnderstand Iohn 12.25.26 He that loueth his life shal loose it and he that hateth his life in this world shal keepe it vnto life eternall If any man serue me let him followe me c. And chap 16.1.3 These things saith our Sauiour haue I saide vnto you that yee should not bee offended They wil excommunicate yee yea the time shall come that whosoeuer killeth you wil thinke thâ—t he doth God seruice And the Apostle Iohn is plaine in this point 1. Epistle 3.16 Hereby saith hee haue wee perceiued loue in that he that is our Sauiour laied downe his life for vs therefore we ought to lay downe our liues for the brethren Read also 1. Pet. 2.21 Herevnto are yee called to wit to endure with patience sufferings vniustly laied vpon ye for Christ also suffered for vs leauing vs an example that we should followe his steps And cap 4.12.13.14.15.16 Herein we are partakers of Christs sufferings and God is glorified Read also Colos 1.24 where the profession of the Apostle Paul is notable to this purpose And likewise Philip 2.17 yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be yee glad and reioyce with me Now furthermore insomuch as we stand iustly bound to yeeld such an entier obedience vnto our Lord and Sauiour who hath so dearely redeemed vs vnto himselfe from the wrath of God eternally due to our sinnes is it not our dutie much rather to be sorie for our sinnes to hate and abhorre them and euen in all holy defiance to seeke the vtter death of them which were the cause of the bitter death of our Sauiour which also had it not beene for his death and sufferings would most certainly haue beene our most woful death and destruction both of bodies and soules for euer and euer Question Is it not our dutie I say to be therefore sorie for our sinnes with most heartie godly sorrow and to hate them euen to the death with most perfect hatred c Answer It must needes be so in all good reason For otherwise wee should make but a light matter of all the sufferings of our Sauiour and bereaue our selues of all the fruites and effects of them Explication and proofe It would doubtles proue so in very deed For if we seeke not to be partakers of the power of Christs death to the crucifying of the power of sinne in our wicked and sinfull nature wee shall neuer bee partakers of the merite of his death to the remouing of the guiltines of our sin out of the sight of God And euen to coÌ„mon iudgement it might seeme a most absurd thing that we should professe our selues to beleeue in Christ who hath for no other cause then for our sinnes suffered most grieuous sufferings The Duties in respect of his preparation to suffer euen to the enduring of a most cursed death and that in the meane while wee should make no conscience of sinne but without all remorse giue our selues ouer to commit wickednesse c. Hetherto of the duties belonging to the more generall consideration of all the sufferings of our Sauiour LEt vs henceforth consider of the duties pertaining to the same in more particular respects and that according to the order of the historicall report of them as we haue done before in the comforts And first of all in regard of our Sauiours preparing of himselfe to his sufferings Question What are the duties to be learned and performed of vs in that respect Answere First our Sauiour himselfe hath taught vs that we for our parts ought to prepare our selues in the times of our trialls by watching and prayer lest we should enter into tentation Secondly that we be constant in prayer yea with feruencie in praying so long as the occasion of any speciall tentation remaineth Thirdly that we labour to frame our hearts to be willing to suffer for Christs sake when the occasion so requireth and to this end to subdue our own wils to be obedient to the will of God Fourthly that according to the grace of God bestowed vpon our selues we be carefull to incourage and hearten others vnto sufferings specially such as by their speciall places and callings doe more nearely appertaine to our SAVIOVR CHRIST ExplicatioÌ„ proofe All these duties are euidently to be obserued partly from the example and practise of the same our Sauiour and partly from his doctrine together with his example Luke 22.40 When hee came to the place hee saide Pray lest ye enter into temptation And hee himselfe praied often at the same time And finding his Disciples weake hee incouraged them as the storie maketh all plaine Finally seeing our Sauiour himselfe could not ouercome himselfe to bee willing to drinke of his bitter cup vntill he had ouercome his naturall desires though in him arising from pure affection of nature they were without sinne how may we thinke that wee shall euer be able without striuing by earnest prayer vnto God to ouercome our sinfull corruption which is infinitely more loth to suffer for Christs sake then he was for vs without Gods speciall grace Now that we may goe forward When we consider that our Sauiour was betraied by Iudas one of his owne most neare and familiar Disciples Question What good dutie may we learne by our beholding of the patience and mildenes of our Sauiour herein Answer This ought to teach vs patience and to arme vs that wee stumble not nor fall away from our Sauiour Christ and his Gospell although wee doe at any time see such as made great shewe of godlines and Christianitie in outward appearance and profession most grossely to fall away yea though like Iudas they growe to be such as doe betray vs into the handes of wicked men as hee did
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
hath reconciled vs to God c according to that of the holy Apostle Let him that reioyceth reioyce in the Lord c. 1. Cor 1.31 and Gal chap 6.14 Thus then all that haue any comfort in the sufferings and death of our Sauiour must humble themselues and be obedient to him as Heb 5.10 He was made the author of eternall saluation to them that obey him And if any will not doe thus let vs here remember againe what Iohn the Baptist hath said in the Gospel according to Iohn ch 3.36 He that obeyeth not the Sonne shall not see life but the wrath of God abideth on him And beside all that hath hetherto beene saide concerning this answer the consideration of the sufferings and death of our Sauiour for vs ought to prouoke vs to be willing with all meekenes to suffer for his sake as 1. Pet 2.19 and so forth to the end of the chapter Here call againe to mind Iohn 15.18.19.20 Virel Act 14.22 2. Tim 3.12 Heb 12.1.2.3.4 For as it is well said of one The seruants of God may not looke to be without afflictions and troubles here so long as the diuel is not without enuie nor the world without malice c. Herevnto therefore let vs not forget to prepare our selues according to the often admonitions of the holy Scriptures in this behalfe after the most blessed example of our Sauiour himselfe lest vnhappily wee should be like the vnaduised warriour or builder that neither considereth the charge of the matter nor the power of the aduersaries Luke 14.28 c. And lest we should be in the number of those which boast at the putting on of the harnesse as if they had already fought the battel were preseÌ„tly to put it off For such haue no good ground or warrant for hope of any prosperous and blessed successe And yet further this may in no wise be neglected of vs that all whatsoeuer we suffer or doe in obedience to our Sauiour Christ and for his sake it must proceed of loue and be willingly yea ioyfully both performed and indured of vs. For without loue all is nothing whether we respect God or men 1 Cor 13.1.2.3 And therefore worthily saith the same Apostle 2. Ep 5.14.15 The loue of Christ constraineth vs because we thus iudge that if one be dead for all then were all dead that is were worthy of death yea of eternall death And he died for all that they which liue should not henceforth liue vnto themselues but to him which died for them and rose againe Read also 1. Iohn 4.10.11 And Iames ch 1. verse 2. And 1. Pet 1.6 7.8.9 and ch 4.12 13. Finally the death of our Sauiour Christ doth most earnestly challenge this at our hands and at the hands of all faithfull Christians that we be very chary that we doe by no meanes in any point goe about to alter or violate that most holy couenant or last will and Testament which he hath for euer sealed and ratified by his most pretious blood Read Gal 3.15 and Heb 9.15 16 17. and ch 13.20 alledged a while since For this we must knowe that if we keepe not the wil of our Sauiour inuiolably we doe frustrate as it were all those legacies which he had bequeathed vs as may appeare by that which the Apostle teacheth coÌ„cerning the abuse of the SacrameÌ„t of his death 1. Cor 11.26.27.28.29 Thus then we may perceiue that according to the notable saying of a learned man Pet Mart in cap 5. ad Rom-verse 9. Nulium habemus librum vberiori doctrina refertum quam mortem Christi Eam si diligenter excutiamus omnia fermè officia quae ad salutem necessaria sunt edocebimur We haue no book filled with more plentifull instruction then the death of Christ The which if wee shall diligently search into wee shal be informed in all duties almost which be necessarie to saluation NOw from the duties of the death of our Sauiour let vs proceed to those things which accompanied his death Question And first what duties doth the consideration of the rending of the vaile of the Temple require of vs Ans It sheweth plainly that although the Iewes stood bound vntil the death of our Sauiour to worship God according to the outward ceremonies and sacrifices of the law yet since that time neither Iewe nor Gentile doe stand bound therevnto but are to worship God more spiritually according to the instructions and directions of the Gospel Explication and proofe It is euen of it selfe euident to be so indeede For seeing God himselfe hath rent the vaile and that also euen from the top to the bottome what reason or authoritie can any man haue to goe about to sowe it againe And much lesse can any haue any found reason or lawfull authoritie to hang vp another vaile in stead of it This hath beene laid open more at large in the interpretation and therfore we will not stay any longer vpon it at this time Question But is there no other dutie required Answer Insomuch as the kingdome of heauen both the kingdome of grace and also the kingdome of glorie is laied more open vnto vs by our Sauiour Christ then euer it was vnder the lawe as the rending of the vaile gaue to vnderstand wee ought therefore to be so much the more carefull not onely to make our enterance into the kingdome of grace but also to continue and increase in holines and in all good fruites thereof vntil it shal please God to take vs out of this world vnto himselfe euen to that place which is saide to be within the vaile that is into his heauenly kingdome of euerlasting blise and glorie Heb 6.19.20 Explication and proofe It is very meete indeed we should doe so vnlesse we would shew our selues intollerablie vnthankfull to God for his grace in so speciall manner offered vnto vs according to that notable exhortation in another place of the Ep to the Heb chap 10. verse 19. c. in these words Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the Holy place By the new and liuing way which he hath prepared for vâ— through the vaile that is his flesh And seeing wee haue an high Priest which is ouer the house of God Let vs drawe neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience c. Thus the old vaile which shadowed beeing rent and taken away wee haue a newe vaile in Christ which giueth a cleare light vnto the kingdome of heauen and therefore we ought so much the more chearfully to walk on forward vnâ—o it Such therefore are the duties belonging to the comfort of faith touching the rending of the vaile of the Temple Question Now what is our dutie in consideration of the earth-quake cleauing of the stones and the opening of the graues at the death of our Sauiour Christ Answere Hereby we are admonished
owne duties how wee may liue and dye as God may be glorified in vs and by vs then to be curious about others howe long they shall liue or what death they shall dye If I will that he tarie till I come what is it to thee saith our Sauiour wee see our Sauiour doth sharply reprooue him And therefore also we may easily perceiue that it is no smal sinne for any to be inquisitiue to knowe such things as doe rather concerne others then our selues or at such time as we ought rather to try our owne hearts then to be inquisitiue about others c. As in the bodily warfare euery man must keepe his own rancke and standing so it must be in the spiritual warfare of the Lord. And euery man standeth bound in dutie to take vp his own crosse to stand to his owne lot and to beare his owne burden c. No doubt the Lord will deale gratiously both in life and also in death with euery one that putteth his trust in him and continueth to walke faithfully before him It is the dutie of euery Christian to be carefull ouer other the magistrate and minister of the word ouer the people the maister of the family ouer his children and seruants and euery neighbour ouer other as the cause shall require and as their callings will beare But none of these cares must be with neglect of our owne duties nor exceeding the limites or boundes of our seuerall callings It must be as maister Caluin saith notably well cura non curiositas quae nos impediat that is It must be care and not curiositie which would be hurtfull to vs the busie bodies care is neither good to himselfe nor to any other Verily euery man well minded shall finde so much to doe to keepe himselfe in an euen course of good dutie that he shall haue litle leisure to prie curiously into the state of other and what may afterward become of them c. And therefore it is that our Sauiour in the second part of his answere doth very earnestly repeate vnto Peter his former commandement which it had beene more meete for him to haue looked vnto whether wee consider his bodily attendance vpon our Sauiour for a short time in his going aside or that we referre it to his constant imitation of him euen vnto the death or that we referre it vnto both not onely according to the letter but also according to the intended allegorie in such sence as the Apostle Paul saith Be ye followers of me as I am of Christ 1. Cor 11.1 And as our Sauiour himselfe had said before both to Peter and to the rest He that taketh not vp his crosse and followeth after me is not worthy of me He that will saue his life shall loose it c. Mat 10.38.39 And as he said at the first calling Followe me and I will make you fishers of men Wherein no doubt our Sauiour did not onely respect their bodily attendance but also the fruite thereof in imbracing and following that instruction which they should receiue from him to the fitting and furnishing of them for his seruice Touching these wordes If I will that hee tarie till I come I know not well whether our Sauiour meant onely vntill he should returne vnto the rest of the eleuen after that Peter had gone aside with him for a while or that they are to be vnderstood concerning Iohns tarrying in life and so comming of Christ to be extended to his comming againe at the last day according to that Iohn 14.3 I will come againe and receiue you to my selfe And Act chap 1.11 But from either circumstance the rebuke might well agree to Peter And the latter sence would amplifie the rebuke Howsoeuer it was this we are sure of from the testimonie of the Euangelist Iohn that albeit it may be that our Sauiour would by these wordes intimate that Iohn should out-liue Peter yet they did vtterly misvnderstand the mind of our Sauiour whosoeuer from those wordes imagined that Iohn should neuer dye For so S. Iohn himself giueth plainly to vnderstand as it followeth in the 23. verse then saith he went this word abroad among the brethren that this Disciple should not dye yet Iesus said not to him he shall not dye but if I will that he tarie till I come what is that to thee In which speeches there is great difference the one being simple and enunciatiue the other conditionall and vpon a supposition or putting of the case as we may say And besides our Sauiour might well meane of his tarying till he came againe with Peter Yet so farre as the Euangelist saith preuailed the conceite of Iohns not dying that some of the brethren not ill minded were deceiued in this point Whereby wee may well take this profitable instruction that in our good meaning we be very carefull to vnderstand things aright to the end we doe not mistake one thing for another lest wee embrace an error in stead of the truth as without good diligence discretion specially in speeches of doubtfull interpretation we may easily doe And in this point it is strange to see how the diuel besotted one euen in this age as maister Beza reporteth who deluded by the diuell vnder this pretence as it is like feined himselfe to be this Euangelist Iohn as if he had bin then liuing But he was not vnworthily burnt for his labour at Tolouse a citie of Narbon in France as the same Beza saith for if he had bin suffered to liue who knoweth how far he being a phantasticall deceiuer might haue deluded many poore soules vnder the pretended and feined authoritie of Iohn the Euangelist But leauing all fancies let vs inquire somewhat more diligently into that point following our Sauiour not bodily but spiritually whereof he chiefly speaketh to Peter that so we may drawe to an end of those things which belongeth to this seuenth appearance of our Sauiour Question Wherein doth this kind of following or imitation as we call it consist It consisteth in these two things First in godlines of life both toward God and towardes all men according to the duties of our seuerall places and callings wherein we are placed of God Secondly in patient bearing of the crosse for the truth and Gospels sake or otherwise while we walke in the waies of God euery one according to that measure of triall which God shall thinke good to lay vpon vs. That this is so first as touching godlines of life from an vnderstanding and beleeuing heart it is cleare in that our Sauiour Christ doth not onely in respect of his doctrine but also of his most godly life call himselfe the light of the world as Iohn 8.12 I am the light of this world he that followeth me shall not walke in darkenes but shall haue the light of life And chap 9.5 As long as I am in the world I am the light of the world that is one specially appointed to glorifie
to think that we know nothing so throughly and perfectly as we ought to know it or to beleeue in it and obey it Hetherto of the first part of the warning of our Sauiour Christ that we take heed that we be not deceiued either by false Christes or by false Prophets It followeth that we do likewise consider of the second part which is against those discouragements which might arise from outward troubles such as our Sauiour foretelleth should be either generally in the world euen so long as the world shal last or more particularly with like continuance or often renewings against the Church of God to the special trial trouble of his seruants either in goods liberty or life it selfe And that either by the hatred of their own kindred against the law of nature or by the false and back sliding brethren contrarie to the law of God all bond of true christianity For against all these doth our Sauiour giue vs a gratious admonition take heede that we be at no time inordinatly disquieted by theÌ„ Ye shall heare of warres saith our Sauiour or rather we may read it thus ye shall heare warres to wit the stroke of the drum or sound of the Trumpet c. either more neere at hand or further off as we heard the noise of the great Gunnes against Ostend the other Sommer And touching rumors of warres wee haue heard them in our age as others haue done in their times from diuers places Yea so as there is still great likelihood that they shal coÌ„tinue as they haue done heretofore no man knowing how long nor to what extremity they may grow Neuerthelesse be ye not troubled saith our Sauiour so as ye should for this giue ouer the profession of my name nor any thing remit or lay aside the work of the lord so far forth as ye may by any lawful means further promote the same The warres rumors of warres such as the Iewes had experience of as Iosephus reporteth were vnder these Romane gouernours Cumanus Felix Albinus Florus in the cities of Caesarea Scythopolis Aschelon Ptolomais Alexandria Damascus before that Ierusalem was besieged ouercome by Vespasian Titus the Romane Emperours theÌ„selues And touching the warres rumors of warres among vs Christians they are so rife in our knowledge hearing to this day that wee neede say nothing of them saue onely to wonder at Gods mercy that they haue not been more greeuous to vs for our parts and to haue commiscration of our brethren who haue been more sharply afflicted then our selues But our Sauiour proceedeth to incourage his Disciples all christians to be of good cheare thogh beside wars rumors of wars they must look that there shal be likewise often renewings of pestilence famine and earthquakes that is though God for the sinnes of the world doe send all foure of his great iudgments according to his threatning giuen forth against Israel by his Prophet Ezekiel Earthquakes being here put in stead of wilde beasts there mentioned which may well be accounted for the roaring of the Lion in the Forest as the Prophet Amos speaketh both of theÌ„ the rest of God his iudgements For all these our Sa would haue him Disciples look to meet with in the world and yet not to be discouraged or confounded And how truly the words of our Sauiour haue bin are fro time to time performed both we all the world haue sufficiently tasted God grant that we may learn by theÌ„ to repent of our sins but touching well doing that we may not be discouraged but rather quickened to all godlinesse thereby according to this blessed admonition of our Sauiour Now touching afflictions troubles against the Church more immediatly we read ver 9 10. TheÌ„ saith our Sauiour they shal deliuer you to be afflicted to wit in course of pretended iustice before the Magistrate as it is by the other EuaÌ„gelists Mark Luke expressed in these words They shal bring you before Kings Rulers for my names sake Where also these diuers kinds of afflictions are mentioned scourging imprisoning killing of some Yet our Sauiour would not haue his disciples danted nor any christian for al this And to this purpose he doth adde in the same Euangelists most gratious promises to the animating of theÌ„ vs. For wheras in such extremities we are vsually ready to discourage our selues while euery poore christian is apt to think thus with himselfe This was the estate of poore christians in the 10. persecâ—tions vnder the heathen Emperours since that vnder the câ—uell Pope and in late daies among our selues in the reigne of Queene Mary as tâ—e Acts and Monuments of the Church doe perfitly shew me promerimnate apologethenat Alas what shall I do I shall be carried before great learned men before great men of power authority hauing both the prison the whip the sword at their coÌ„mandement before men of stern sower countenances before men of taunting reuiling spirits before men of ireful cruel affections c. what shal I say how shal I behaue my self so that I may not dishonour the glorious holy profession of the name of christ nor giue the wicked any iust occasioÌ„ to make a scorn of my self the blessed gospel c Behold our Sauiour giueth vs his gratious promise to this effect Let vs chearfully dispose our selues to answer as wisely reuerently meekly as we can the Lord himselfe wil be so assistant by his holy spirit to guide both our harts our tongs that he wil glorifie himselfe by vs in conuicting the aduersaries of the truth by that testimony which he shall giue vnto it either to moue theÌ„ to repentance to win theÌ„ to the gospel or els to leaue them without all excuse when they shal see vs ready if they will so far presse vs to seale our professioÌ„ of the truth with our blood And therfore saith our Sauiour to this effect as we read in Marke Luke See ye giue place to no distrustful or distracting thoughts or doubts for so doth the word which he vseth signifie neither be ye careful to make any eloquent exquisite apologies or defences but go ye euen simply plainly to worke I wil be with you giuing you such a spirit such wisdome as your aduersaries shal not be able to resist We must not then be carelesse neither distrustfully careful We may wel incourage our selues by the word of our Sauiour as Moses did by looking vp to the inuisible God against all the fierce countenances speeches of meÌ„ against all their carnal wit And to coÌ„clude while we shal coÌ„sider what reproaches cruelties our Sa indured himself so hath not only left behind him the doctrine but also an exaÌ„ple of incoÌ„parable sufferings Heb. 12.2 3. why should we refuse to take such part as our Lo M. did Now thirdly for incouragement
we reade 1. Pet. 3.19 20. The people at that time regarded not to preuent the day of their visitation though a time was set them if they would not repent Therefore that is because of their great sinnes and securitie in sinning the Lord said My Spirit shall not alwaies striue with man because he is but flesh Gen. 6.3 and his daies shall be a hundreth and twenty yeares to wit before his destruction if he will not repent Wee regard not to repent though we are altogether vncertaine how soone we may be called to our generall reckoning and account So then as touching the world it is all one whether they haue a time of repentance or no time limitted vnto them In St. Luke there is also though likely vttered by our Sauiour at another time the example of the daies of Lot added to this of Noah to the very same purpose and therefore may we well make mention of it here Likewise saith our Sauiour Luke chapter 17. verses 28 29 30. as it was in the daies of Lot they did eate they dranke they bought they sold they planted they built But in the day that Lot went out of Sodome it rained fire and brimstone from heauen and destroied them all After these ensamples shall it be in the day when the Sonne of man shall be reuealed This vncertaintie of the time to our knowledge though most certaine and exactly determined in the counsell of God Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead it is in the last place of the description of the tâ—me amd manner declared from the sodaine and contrarie effects instanced by two combined examples as one may say the first of two men in the field working together the one receiued to wit into the kingdome of heauen as Luke 17.17 the other refused that is as one adiudged to euerlasting torment The second example is of two woman grinding at the mill the one receiued the other refused And in the Euangelist Luke the chapter before alledged verse 34. there is a third instance expressed I tell you saith our Sauiour in the night there shall be two in one bed the one shall be receiued and the other shall be left And beside this there is also this vse prescribed from the former examples of the daies of Noah and Lot that euery one ought to be so willingly prepared to meete the Lord that they should haue their mindes sequestred from all desire after earthly things or else that all contrary desires and indeauours in seeking after the enioying of them should be in vaine yea perillous and damnable vnto them At that day therefore saith our Sauiour he that is vpon the house and his stusse in the house let him not come downe to take it out and he that is in the field likewise let him not turne backe to that which he left behinde Remember Lots wife Whosoeuer will seeke to saue his soule to wit by any vnlawfull practises against the Lord Zoogonesei A metaphore in like sense as it is said The blood of the Martyrs is the seede of the Gospel For it is as the seed of their owne saluation as in seeking to elude or escape his iudgement they shall loose it and whosoeuer will loose it that is to say willingly in the waies of God he shall get it life Thus much out of St. Luke in another place though belonging to the same doctrine But as touching the use it followeth to be more fully considered of vs from the words of our Sauiour recorded by Saint Matthew when we shall proceed to a new portion of our text But before we come to that let vs obserue two things more First concerning the former three couple of instances in the which the one of euery couple were receiued the other refused yea though they were about lawfull businesse of this life or at their naturall rest what then shall we thinke of those both couples and companies that shall be found vnlawfully busied either in bed or at board as we vse to speak such as giue themselues to wantonnesse and vncleannesse or to any other lewd practise or that spend their time wholly or principally at dicing and carding or in any other exercise of vaine pleasure and delight without regard of the honest and godly duties of some good and profitable calling The nature also of the refusing which our Sauiour speaketh of would diligently be considered of vs. For it is a most terrible thing to be left so as a man shall remaine for euer seperated from the Lord world with out end to remaine in extreame anguish of soule and bodie in a conuiction of all former contempt and sinne and rebellion against the holy word and Gospel of God Neuerthelesse we must not so take the words of our Sauiour concerning the receiuing of one and the refusing of the other as though no two or more in a company shall not be receiued together For out of question though thousands of the elect faithfull and dutifull children of God should be gathered together in one place at a sermon or vpon any other iust occasion no one of them should be refused And yet for all that let none being without faith and care of godlinesse in himselfe thinke that because he is with the godly in neare society in outward and ciuill respects that therefore he shall be saued Nay rather the wife liuing with a godly husband and is not godly herselfe or the husband liuing with a christian wife and is not himselfe carefull to serue and obey Christ and so of parents and children c they shall the rather be condemned because they profit not by such excellent examples which God hath set before them in a continuall view to put them in minde of their dutie This ought therefore not onely to cause euery one to be carefull for himselfe but also as much as lieth in him for his neare companion the husband for the wife the wife for the husband the parents for the childe and euery friend for his friend that they also may be saued with them Thus much concerning the first of the two obseruations mentioned before Now secondly let vs obserue that whereas our Sauiour in describing the security of the old world in the daies of Noah and of Lot maketh menâ—ion of their marrying and giuing in marriage of their eating and drinking of their buying and selling of their building planting it is not because these things or any of them are vnlawfull in themselues For we know that marriage is the ordinance of God yea an honourable ordinance And God that hath giuen vs appetite and made his good prouision with a bountifull hand for the feeding of vs it is his good will no doubt that we should eate our meate yea not onely for necessitie but also sometimes for daintie It is lawfull also to buy and sell yea necessary for a Commonwealth and benefite to all
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
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
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
our Sauiour shall he that is the King say vnto them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explicatiō Our Sauiour hauing finished the first part of the iudgment he doth in these wordes in like order describe the second first setting downe the sentence or iudgement it selfe secondly the reason or rule of it and thirdly the explication of the reason to the iustifying of the sentence against the excuse or plea of the wicked But before wee come to the wordes of this part of our text two things may not vnprofitably be obserued of vs. First the reason of the order why our Sauiour Christ doth first iudge that is to say absolue and acquire yea pronounce the sentence of perfect saluation and glory concerning the godly before he wil come to giue sentence of condemnation against the wicked And secondly to what end our Sauiour should thus diligently set forth and describe this latter part of his iudgement seeing the godly are free from the condemnation of it and as for the wicked they will not regard any thing that is said to moue them to take the way to escape it Question First therefore what may be the reason of the order which our Sauiour vseth Answer This it a reall demonstration that the Lord delighteth more in the saluation of the godly then in the condemnation of the wicked simply considered Explicatiō proofe It is so indeed And therefore doth the Lord professe by his holy Prophet that he doth not delight in the death of a sinner but rather desireth that hee might repent and be saued as we read Ezeck 18. This also doth the Lord account the perfection of his glory to be a God of infinite mercie to the saluation of all such as shall beleeue in the name of his Sonne and vnfeinedly repent them of their sinnes as Ephes 1.6 God the Father hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glory of his grace And beside this insomuch as the Lord had appointed in his counsell that his elect as a part of their aduancemēt should iudge the world the Apostles to sit vpon twelue thrones to iudge the 12. tribes of Israel as we read Mat 19.28 and all other of the faithfull in their measure and degree as 1. Cor 6 2 3 and Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Neuertheles this iudging of the world by the holy Apostles and all other the Saints of God it is not so to be vnderstood as if either the one or the other should communicate with the soueraigntie of our Sauiour which is onely properly entirely belonging to himselfe but that they should after a sort iudge and condemne the world by their acknowledging consenting to the righteousnes of our Sauiour Christ executed therein Thus much concerning the first point Now secondly to what end doth our Sauiour describe his proceeding which shall be against the wicked as well as he hath done that which shall be on the behalfe of the godly seeing as was said the godly are free from it and the wicked reprobates wil not be reclaimed or made careful to auoide it by any thing that may be saide Question To what end therefore may our Sauiour be thought to doe it Answer Though it is certaine and true that there is no condemnation to the godly Rom 8.1 neither will the wicked by any meanes growe to be wise as we read Isai 26.10.11 Prou 27.22 Yet it is of very good vse in respect of either of them Question How may that be Answer First in respect of the godly who haue great neede both to be holpen against that securitie and carelesnes which is readie to creepe vpon them if they should not be awaked by the consideration of the fearefull iudgments of God and specially by the consideration of his last iudgement who also haue like neede to be comforted against the cruelties of the wicked here in this life by the consideration of the most contrarie state and condition wherein they shall be in the world to come For one contrarie is made more lightsome and cleare by comparing it with the other as if white and blacke were laide together And in respect of the wicked there is likewise very good vse of the publishing of this their last iudgment For although they will not learne hereby to repent that happily they might escape it yet it doth some thing restraine them from extremitie of wickednes which otherwise they would the rather runne into And if it haue not this effect yet shall they be the rather left without all colour of excuse These things are so plainely agreeable to the holy Scriptures that wee will not stand to alledge any particular proofes thereof at this time None can by any colour of reason denie these vses of the description of the last iudgement concerning the condemnation of the wicked And beside that which is alreadie saide it is furthermore profitable to those of the children of God who are lying yet in their sinnes to the end their conuersion may be the more speedilie and effectually furthered thereby For who hearing and beleeuing at any time how wofull the state of the wicked shall be and that also to continue for euer and euer will not if there be any the least grace from this so fearefull an admonition begin to withdrawe himselfe from the wayes of the wicked that he may be deliuered from the partaking of their most terrible torments But let vs come to the wordes of our Sauiour Wherein first concerning the sentence it self let vs obs rue the contrarietie betwixt it and the former in the seuerall branches of it For in that he calleth and incourageth the godly to come vnto him saying Come vnto mee he e he abandoneth the wicked from him saying Depart from me There he calleth the godly the blessed of his Father here he calleth the wicked cursed ones There he saith that the kingdome was prepared before the foundations of the world for the children of God here hee affirmeth that Hell fire is prepared for the wicked There he giueth to vnderstand that the godly shall haue their communion
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or