wife of one William Mauldon as hee writeth dwelling at a Towne sixe miles from London called Waltam-Stow taught young children to reade which was about the yeare of our Lord 1563. and the fourth yeere of Queene Elizabeths reigne Vnto this Schoole among other children came one Benefields daughter named Dennis about the age of twelue yeeres As these children sat talking together they happened among other talke as the nature of children is to be busie with many things to fall into communication of God and to reason among themselues after their childish discretion what hee should be Wherevnto some answered one thing some another Among whom when one of the children had said that he was a good olde Father the foresaid Dennis Bennifild casting out impious words of horrible blasphemie what he said she he is an old doting foole What wretched and blasphemous words were these ye heare Now marke what followed When William Mauldon heard of these abominable wordes of the Girle he willed his wife to correct her for the same Which was appointed the next day to be done But when the next morning came her mother would needs send her to the market to London the wench greatly intreating her mother she might not goe being maruellously vnwilling thervnto Howbeit through her mothers compulsion she was forced to goe and went And what happened Her busines being done at London as she was returning againe homeward and being a little past Hackney suddenly the Girle was so striken that all the one side of her was blacke Wherevpon immediately she was carried backe to Hackney and there the same night was buried Witnesse of the same Storie William Mauldon and his wife also Bennifâld her Father and her mother A terrible example no doubte both to olde and yonge what it is for children to blaspheme the Lorde their God And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes and not to nourture them betimes in the rudiments of the Christian Cathechisme to know first their creation and then their redemption in Christ Iesus our Lord and Sauiour to feare the most holy name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by death which contemptuouslie despise him of whom they take the benefit of life And therefore let all yong maides boyes and yong men take example by this wretched sillie wench not onelie not to blaspheme the most Sacred Maiestie of the omnipotent God their Creator but also not once to take his name in vaine according as they are taught in his commandements Secondlie let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bound themselues in promise both to God and his Church Which if the Father and Godfather the Mother and Godmothers had done to this yong Gyrle verilie it may be thought that this destruction had not fallen vppon her Thirdlie let all blinde Atheists Epicures Mammonists Belly-Gods of this world and sonnes of Belial hypocrites infidells mockers of religion which say in their hearts Ther is no God learne also hereby not onely what God is what he is able to doe but also in this miserable creature here punished in the worlde to behold what shall likewise fall vpon them in the world to come vnlesse they will be warned betimes by such examples as the Lorde God doth giue them Fourthlie and lastly here may also be a spectacle for all them which be blasphemous and abominable swearers or rather tearers of God abusing his glorious name in such contemptuous despitefull sort as they vse to do Whom if neither the word coÌmandement of God nor the calling of the Preachers nor remorse of conscience nor rule of reason nor their withering age nor hoarie haires will admonish yet let these terrible exaÌples of Gods district iudgement somewhat moue them to take heed to theÌ selues For if this yong maiden who was not fu ly 12. yeres old for her vnreuerend speaking of God that but at one time did not escape the stroake of Gods terrible hand what then haue they to looke for which being men growen in yeares stricken in age being so often warned and preached vnto yet cease not continuallie with their blasphemous oaths not onely to abuse his name but also most contumeliouslie despitefully to teare him as it were and all his partes in peeces Thus farre M. Foxe admonisheth all sortes both yong and olde to beware of all blasphemie against the Lord our God Now let vs proceede Finallie that faith in the creation of God may iustly teach vs true humilitieâ Read Iob chapt 38. And chapt 39. c. It is the argument whereby God himselfe teacheth Iob to humble himselfe Read also Ier 5.21.22 HEtherto of the Duties more generallie Wee come nowe to the particulars Wherefore touching the more particular Duties First and foremost which are they that belong to this comfort of Faith that God our heauenlie Father hath created the most glorious and inuisible heauens to the ende they may be our euerlasting habitation with the rest of his faithfull seruants together with his holie and elect Angels after this transitorie life once past and ended Question Which I say are the Duties which ought to arise from this comfort Answere In that the Lord God our heauenlie Father hath created inuisible creatures not onely the heauens which wee see not but also the holie Angels farre more glorious and excelient then anie of the visible are which our eyes doe see First it is our duetie to conceiue more highly and gloriouslie of the most high and excellent Maiestie of God then all outward creatures can throughlie expresse vnto vs. Secondlie insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home and most blessed and comfortable dwelling place Answere wee are admonished thereby to take heede that wee doe not addict our mindes to these earthlie creatures and present vaine and transitorie worlde but that wee doe wholly set our hearts to seeke after heauen and heauenly things and in comparison therof to esteeme lightly of the greatest riches and pleasures or of the highest preferments and honours of this life But most of all wee are hereby admonished to take heede that wee continue not in the fââthe of our sinnes which would vtterly barre vs from the kingdome of heauen Explication and proofe Touching the first part of this answere let vs first of all consider that the Angels themselues cannot comprehend nor behold the full brightnes of the excellent glory and Maiestie of God in which respect they are described with wings couering their faces Isai chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see should fullie represent the same vnto vs. Let vs consider also that the children of Israell could not look
and Iob 5.23 So then this is to be held alwaies for a firme principle God made man righteous but they haue sought to themselues many inuentions Eccles chap 7.31 All euill is come vpon man from man himselfe Let no man therefore be so wickedly bould as to frame any the least cauill against any of the workes of Gods creation Nay on the contrarie let vs for a most iust and well beseeming conclusion take the whole blame of all euill to our selues and groane vnder the burthen of our sinnes as the true and proper cause thereof according to the last branch of the answere And thus through the goodnes of God wee haue renewed the remembrance of the holy doctrine concerning the workes of Gods most wise mightie and gracious creation The excellent perfection whereof God hath most solemnly confirmed by his sanctifying of the seuenth day wherein he ceased from any further worke of creation to the end that mankinde might worship God their Creator in the celebration of the same his diuine wisedome power and goodnes which are most perfectly manifested thereby The which holy doctrine according to the most faithfull and true historie thereof euery Christian must beleeue or else hee cannot rightly beleeue in God the Father almightie maker of heauen and earth as the Articles of our beliefe teach vs to doe And now touching the manifestation of the wisedome and power and goodnes of God in them it is euident to the faith of euery true beleeuer while according to the instruction of the holy Scriptures he pondreth in his minde both the manner and also the order which God tooke in performing the workes of his Creation And first concerning the manner if wee consider how the Lord beginning in darkenes deformitie and confusion as touching the great world and in basenes and deadnes when he created man the little world doth neuertheles perfectly and at an instant cause light to shine out of darkenes and in a short space of time turneth deformitie to beautie vacancie and voidenes to all sufficient furniture and plentie deadnes to life discomfort to comfort and basenes to glorie to that according to this beginning of the works of God the coÌmon prouerbe might well take beginning in that wee commonly say A hardor vncomfortable beginning maketh a good ending thus I say the manner of the creation manifesteth the wisedome power and goodnes of God The like will be euident if we shall well obserue the order which God taketh in the disposing of his workes For he createth his spirituall and inuisible creatures in heauen before the visible and bodily vpon the earth the simple elements before compounded bodies the fierie region before the aierie he cleareth the lower region of the aier before hee emptieth and cleareth the earth from the waters thereof he maketh grasse for cattel before he maketh cattell themselues the foules of the aier and fishes of the Sea before the beasts of the earth finally all other creatures before he made mankind insomuch as it pleased God to make all things for the comfort of man that so by him they might be to the glorie of his owne most holy name And yet againe he doth so breake that which we would thinke should haue beene the best order that he doth in most excellent wisedome take all glorie from the creatures themselues and maketh it so much the more cleare and plaine as it is meete that all the praise both of wisedome and power and goodnes doth belong onely to him For therefore it is that God made light before he made the Sunne Caused trees to bring forth ripe fruite before any shower or dewe had fallen vpon the earth And also made all earthly creatures and gouerned them in perfect order before he appointed man to be the ruler and orderer of them Who therefore among all men yea how could all mankinde though they were as dutifully affected to God as might be how I say could they for al that sufficiently praise his most glorious name for his so great wise mightie gracious and glorious workes Yea if it were but for our owne creation alone for our outward senses and the excellent gift of speech c. and for our inward vnderstanding and memorie c. Let euery one of vs therefore conclude with the holy Prophet Thou ô Lord possessest my reines that is I am by good right altogether and entirely thine thou diddest couer mee in my mothers wombe I will praise thee for I am drawne into admiration by considering thy reuerend workes yea I will praise thy wonderfull workes as much as my soule can attaine vnto My bones or strength it is not hidden from thee from the time that I was made in a secret place and skilfully fashioned as in the lower parts of the earth Thine eyes did see me when I was without forme for in thy booke were all things written euen from the time that they were first fashioned yea while as yet there was none of them at all O how deare therefore or precious are thy thoughts to mee ô mightie God! ô how great are the Summes of them I would count them but they are more then the sand I will awake that is I will stand diligently vpon my watch that I may still abide with thee Psal 139.13.14.15.16.17.18 Trem Iunio Interp. But of the duties whereby we stand bound vnto God for his mercie toward vs in our creation more afterward HEtherto our purpose hath beene to gather together and interprete the holy doctrine of Creation according to the historical narration and report of it from the holy Scriptures of God the onely faithfull and incorrupt witnesses thereof The which also as you know hath beene set down to your hand in a fewe verses to the ende it might happily bee thereby made so much the more familiar and if it might be also the more easie to be remembred of you It shall not be amisse therefore as I thinke here to make rehearsall of them Question Which are those verses Answere They are these which followe Gen. ch 1. The world sixe daies in making was As Moses truly saith God would not onely shewe his power Verses But likewise helpe our faith 1. In first of sixe both heauen and earth A Substance they receiu'de 2. Though formeles and vnfurnished Th' earth with waters couer'd And darknes was vpon the deepe As high as heauen did reach The holy Ghost these depths vphold 3. The Father by his speech Not sound of voice but mightie power With wisedome euen his Sonne Commanded light so light brake forth And whole * Either because the world began at the equinâctiall or to speake according to the vse of the Iewes who alwaies accounted twelue howers for the day according to that of our Sauiour Christ Iohn ch 11.9 Are there not twelue howers in the day twelue howers shone 4. Yet darknes was not quite cut off But sundred from the light It tooke his turne the light gaue place
me In my Fathers house are many dwelling places c. According also as the same our Sauiour praieth to God his heauenly Father on the Churches behalfe Iohn 17.24 Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world c. This indeede may iustly bee comfortable to euery true beleeuer yea so comfortable that well may it aboundantly mitigate the greatest discomforts that may at any time assaile vs. Yea also it may iustly hearten harden vs with a spiritual fortitude and boldnes of heart against death it selfe yea euen to make death welcome vnto vs according to that 2. Cor 4.16 c. We faint not c. saith the Apostle while we looke not on the things which are seene but on the thinges which are not seene for the things which are seene are temporall but the things which are not seene are eternall And then it followeth chap 5. verses 1.2 For we knowe that if the earthly house of this tabernacle be destroied we haue a building giuen of God that is an house not made with handes but eternall in the heauens For therefore wee sigh desiring to be clothed with our house which is from heauen c. And verse 5. He that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Read also Heb 11.13.14.15.16 The comfort hereof to speake familiarly may be conceiued by a similitude from the vsuall affection and practise euen of the poorest sort of men For as experience sheweth euery one is the better coÌtented with a meane Hal or Kitchin a roome of common abode so as hee haue a commodious and well trimmed Parlor or Chamber whereunto hee may resort when hee will to his good liking and delight And shall wee not then bee infinitely much more comforted from this so great a ground of comfort that God our heauenly Father hath prepared not onely one withdrawing roome as it were handsome and neate in heauen to solace our selues in now and then but euen a roiall Palace for our continuall abiding in his presence And that also such a one as in comparison whereof the most sumptuous buildings of this world are but as the Hall or Kitchin of the most base cottage that may be Question Nowe from the inuisible heauens let vs come to the inuisible Angelles we speak now onely of the holy and elect Angels What is the comfort of our faith concerning their most holy and happie creation This also may in like manner be exceedingly comfortable to our faith while wee consider that albeit God our heauenly Father is of himselfe alone al-sufficient for our defence and preseruaâion Answere yet it hath pleased him euen for the further comfort of our weake faith to let vs vnderstand that hee hath created millions of Angels to bee our faithfull and trustie assistantes and friendes against all the legions of Diuels who are our most ââdicious aduersaries as also against all their wicked Instruments ExplicatioÌ proofe That this is so as it is euident from many testimonies of holy Scriptures heretofore alledged when wee spake of the Creation of the Angels so the comfortable speech of Elisha the Prophet to his seruant may at this time bee to speciall purpose called againe to minde of vs in that from thence we may euidently perceiue that there are more on our side then be against vs c. 2. King chap 6. verses 16.17 And the greater will the comfort be if wee doe herewithall call likewise to minde that which hath beene declared concerning the excellent nature of the holy Angels both for wisdome and also for power c. Neither may we speaking of inuisible creatures neglect that sensible comfort which God of his goodnes giueth vnto vs continually from those purging windes of the aier and from the sweete aier it selfe wherein we liue and drawe our breath But of these things wee shall haue the occasion renewed to consider more fully when we shall come to the comforts of the fatherly prouidence of God and therefore we will not now stay any longer vpon them Wherefore leauing thus the inuisible creatures for a while we come to those that are visible Question What is the comfort which our faith reapeth from the creation of them Answere The comfort of all the visible creatures in their seuerall kindes it is sensible like to themselues For the goodly and beautifull formes and colours of things as also the light it selfe by the which they are represented vnto vs together with the instrumeÌts of light the Sunne the Moone and the Stars they are all of them very pleasant to our eyes All the sweete voices and sounds which we heare from the sweet singing birds and such like they are very delightfull to our eares The excellent varietie of flowers by their manifold sweet smelâ and sauours which they cast forth they likewise are very comfortable to our nostriâs The plentifull fruits of the earth which God hath sent for our foode they are delicate and daintie to our tast Neither may we passe by the great goodnes of God toward vs in this that for the more ful measure of our comfort in his sensible creatures whereas euery creature hath but his short season he hath appointed one sort to succeede another And whereas winter putteth an end to all summer fruits till the Spring of the yeare returne againe God hath giuen men wisedome to preserue his creatures by distillations by sârrups and many other waies so that they retaine them for their comfort till newe come againe Neuertheles this we may herewithall truly affirme that no one of these outward visible and sensible creatures cââ be truly comfortable either to the soule or body of any man but through the spirituall grace and comfort of a true and liuely faith Question It is true that you say But wâât reason can you render thereof Answere By the fall of our first parents and through our owne originall guiltines sinne and corruptioÌ we haue lost al our interest right title to the least coÌfort of any of the creaturs Neither can wee otherwise be restored againe thereunto but through faith and that onely by the free grace of God our heauenly Father who hath adopted vs in his beloued Son our Lord Iesus Christ to be his children and heires of all things euen heiers annexed with him Explication and proofe This is indeede a sufficient reason that without faith no man can take any sound comfort or pure delight in the creatures because we are in our selues corrupt carnally affected and without Christ no better then vsurpers of them And that we are altogether without interest in the creatures vntill we be restored to the rightfull possession of them by faith in Christ it may plainly be gathered by the expulsion of Adam out of the garden of
aduersitie so as they might seeme to be of all other most miserable Outward prosperitie is then onely a testimony of Gods loue wheâ as King Salomon saith God giueth wisedome with an inheritance that is when he giueth grace to vse it soberly and in the right godly manner Neither is adâersity a token of hatred but of loue toward all such as bâare it patiently For vn o such God offereth himselfe as vnto child en as the Apostle tâacheth vs Heb. 12.7 c. Finally for the answer of th s obâection it is euident in the sight of all the world that according as it seemeth good in the eyes of God he giueth some of his seruants euen the richeâ and lawfull and honest pleâsures of this lifâ as well as the comfort and possession of the graces of his heauenly kingdomâ But that we may come to answer some other obiections what should be the reason that euen touching some of those which we speake of though it be but a small summe yet God doth take away from some of them euen that which hee had before giuen or rather onely lent vnto them for a time For of rich he doth within a shorttime make them poore and from honour hee bringeth them by and by downe to a low state and degree againe And this may seeme to be more grieuous to such then if they had neuer beene so inriched and aduanced but had remained alwaies in a meane and poore condition of life How therefore may Gods tender and fatherlie care be discerned of vs Question through the thicke mist of this so darke a clowd Answere God in his fatherly prouidence most wiselie fore-seeth that the continuance of the worldly prosperitie of such would in time proue hurtfull vnto them and therefore he doth or while remoue worldly riches honour froÌ his dearest children lest their minds should be lifted vp corrupted by them so carried away withdrawne from him and from the due care of seeking after their owne true heauenlie treasure and honour ExplicatioÌ and proofe So it is indeede For as our Sauiour Christ teacheth vs Matth. 13.23 the thornie cares of this world and the deceitfulnes of riches do choake the wordâ and make many vnfruitfull touching the kingdome of God Reade also Psa 30.6 In my prosperity saith the Princely Prophet Dauid I said I shall neuer be moued His meaning is that he grew shortly to vaine confidence by reason of his riches and power c. Wherefore God as he saith further did hide his face so that he was troubled and learned thereby that it was continually necessary for him to seeke vnto God by prayer and to make him his onely stay And therefore also Psalm 119.71 it is worthily said It is good for me that I haue been afflicted that I may learne thy statutes For as we reade before verse 67. Before I was afflicted I went astray but now I keepe thy word God verily hath very many notable and worthy lessons to teach his schollers by afflictions the which they neither would nor could euer learne so wel in continuall prosperity namely to be meeke and patient to deny themselues to contemne the vanity of this present euill world to long earnestly after the kingdome of heauen c. He doth it also to manifest the faith and sundry other graces wherewith he hath alreadie indued and furnished his seruants the triall whereof bringeth vnto them more excellent aduantage then all corruptible gold neuer so perfectly fined could aforde 1. Pet. 1.7 Rom. 5.3 4 5. and Iames chap. 1. verses 3 4. and verse 12. Moreouer by the constancie of the stronger in their trialls God doth prepare and strengthen the faith of the weaker against the time of their like pretious trialls while they doe behold the constant faith and patience of those that haue gone before them Finally as our Sauiour Christ assureth vs Whosoeuer shall loose house or brethren or sisters or father or mother or wife or children or lands for the sake of Christ and his Gospel hee shall receiue a hundreth fold now at this present to wit inward peace of conscience with ioy in the holy Ghost c. and in the world to come eternall life Marke chap. 10 â8 c. Question But some peraduenture will demand of vs yet further and aske Why should God take away these outward blessings of his from some of his children and not from other What may we answer to this demand Answere This maketh the holy prouidence of God our heauenly father so much the more cleare and manifest and the excellencie of his diuine wisedome to shine forth so much the more brightly by how much he doeth more particularly dispose both of all things also of all persons as may be best for euery one And as touching our own selues wee must take diligent heed that howsoeuer it pleaseth God to deare more bounteously in the constant vpholding of the prosperous estate of any other in respect of this world then with vs that our eye be not euill and enuious because our God is good and mercifull So any other in respect of this world then with vs that our eye be not euil and enuious because our God is good and mercifull ExplicatioÌ and proofe So in deede doth our Sauiour Christ teach vs Matth 20.15 Yea the holy Scriptures doe often renewe this lesson vnto vs that wee should not enuie or grudge at the prosperity of any no not of the wicked As Psalme 37.1 Pâou chapt 23. 17. and chapt 24. 1. and verse 19. Of the which instruction there is certes euerie way very great reason First in respect of the wickednesse and vtter vnlawfulnes of enuie it selfe the which proceedeth from the Diuel and maketh those who giue themselues ouer vnto it verie like vnto him according to that Matth 13.28 where our Sauiour Christ noteth out the Deuil by the name of the enuious man Secondly there is great reason in respect of the state and condition of the wicked euen in the middest of their wealth the which beeing duely considered is rather to be pittied yea euen in this that their portion of pleasures is onely in this life and then followe most wofull paines and tormentes for euer Psal 17.14 and Psal 49 12 13 14. and 73.18.19.20 And Luke ch 16. 25. Now therfore if we may not enuie the prosperity of the wicked much lesse may we enuie at the prosperitie of the godlie Bât contrariwise it is our dutie to reioice and to blesse and praise our most good and gratious God for it Thirdly the reason against enuie is great euen in regard of our selues whose estate is infinitelie more happie and blessed yea in our greatest affliction that may be then theirs is or can be in their greatest worldlie pompe and felicitie As is euident from the testimonie of the Spirite of God Matth 5.11.12 Luke 26.24 25 26. Iames 1. verses 2.12 Fourthlie the reason against this sinne is most
strangly carried if it be weighed in the vneuen balance of humane reason Neuertheles so it seemed good to the diuine wisedome of God euen at the first to humble his owne Sonne by such a strange triall Yea and thus would our Sauiour the Sonne of God humble and abase himselfe that by his entrance or rather euen in his preparation to his most holy office in our behalfe it might appeare vnto vs that we could not by him be brought to glory but he must be euery way humbled for vs. And yet againe this humiliation was not without glory in that as Moses was susteined 40. daies and 40. nights in the mount without foode so was our Sauiour in that the wilde and sauage beasts durst not approach to hurt him but most of all in that though the Diuel himselfe was leâ loose as it were to haue his full scope to vse all his serpentine subtiltie and craft to tempt our Sauiour as he had done Adam in the garden of Eden and that with as much dis-aduantage to our Sauiour as might be yet he could not in the least iote preuaile against him but contrariwise was altogether foiled Whereat as the holy Angels were reioyced and ministred to our Sauiour so ought wee to reioyce at this beginning of his holy victory But touching this incounter of our Sauiour Christ with the Diuel to the end we may consider of it to our profit in some order two things are of most worthy obseruation Fââst what the most dangerous tentations of the Diuel were to the end we may take our warning to watch against them Secondly by what meanes our Sauiour ouercame them that wee may learne from him what course we are to take as it were vnder his coÌduct that we also may ouercome For as he would not simply and by an absolute power ouercome the diuel by restraining him from tempting but by resisting and reiecting of his tentations framed as cunningly as might be so must not we looke to be freed from the temptations of Satan but wee must arme our selues to resist them in a wise and lawfull course that so by striuing through the power of the grace of our Sauiour Christ we may at the last though with much a doe happily ouercome Let vs therefore stay awhile to consider of these points most worthy our obseruation as was said euen now And first which were the tentations of the Diuel such as he assaulted our Sauiour withall Question and are for our admonition and warning against them mentioned by the holy Euangelists Answere The first tentation was vnto distrust in the fatherly prouidence of God yea to the discrediting of that expresse word and testimony which God the Father gaue from heauen of our Sauiour that he is his Sonne The second was to the contrary presumption and tempting of God without warrant of his word The third was to ambition and couetous desire after the riches and vaine-glorie of the world and for the loue thereof to the worship and seruice of the Diuel in stead of the true God Let vs heare the text and so shall all things be the more cleare and manifest vnto vs. Question How reade you What are the Euangelists words Answer The Euangelist Matthew reporteth the history thus from the beginning of his 4. chapter 1 Then saith he Iesus was led aside of the Spirit into the wildernes to be tempted of the Diuel 2 And when he had fastâd forty daies and forty nights he was afterward hungry 3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Deut. 8.3 4 But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God 5 Then the Diuel tooke him vp into the holie Citie and set him on a pinacle of the Temple Psal 9â 11 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall ââft thee vp âest at any time thou shouldest dash thy foote against a stone Deut. 6.16 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lorde thy God 8 Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9 And said vnto him All these will I giue thee if thou wilt fall downe worship me Deut. 6.13 chap. 10.20 10 Then said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11 Then the Diuel left him and behold the Angels came and ministred vnto him ExplicatioÌ proofe Here we see the temptations of the Diuel which were mentioned before plainely laide before vs and the answeres of our Sauiour to the same Wee read them recorded likewise by the Euangelist Luke chap 4. verse 1. c. to the 14. as was noted before though in a diuerse disposing of the temptations he rehearsing the last of Mathew in the second place But we will follow Matthew his order without any preiudice to Luke knowing that they doe not so much stand vpon the order where it is not necessarie as vpon the things themselues which they alwaies faithfully report and wherein they doe in this historie iointly accord In this their ioint report beside the temptations themselues their are diuerse circumstances or rules profitably to bee obserued as you haue bene taught the which serue well to the discouering of the Diuels notable craft and malice practised in them Question Which are the circumstances Answer First wee are giuen to vnderstand that the Diuel is readie chieflie to assalt those that are in speciall callings and are most like to be the speciall instruments of God to ouerthrowe his kingdome The second circumstance is that hee watcheth to take the most dangerous occasion and opportunitie therunto that may be The third is that he tempteth to contraries that is when he seeth that he caÌnot preuaile to turne aside on the left hand he will labour to draw vs aside on the right hand Moreouer when he cannot preuaile vpon special occasions then hee fleeth to those which doe commonly most earnestly affect all flesh Finallie we must consider that the tentations of the Diuel are not bare and naked motiues as if a yong childe should wantonlie mooue his mother to giue him some thing which she knoweth to be verie hurtful to him but he cometh with strong delusions if they may be admitted and he is armed with fierie dartes which will mightilie and dangerouslie pierce except the parties assalted be defended as it were by armour of proofe ExplicatioÌ and proofe The circumstances or rules and obseruations are euident by the practise of the Diuel in that course which he tooke in tempting our Sauiour as we see it after a
glorified in him God wil also glorifie him in himselfe yea he wil strait way glorifie him ExplicatioÌ proofe These words indeede are spoken in regard of the sufferings which our Sauiour was shortly after he spake of them to endure And moreouer in that he saith God is glorified in the Sonne and God wil glorifie him in himselfe he preacheth therein his owne Deitie and so laieth the ground of the doctrine following in the beginning of the next chapter that they shoulde therefore beleeue in him as well as in the Father as wee haue seene it opened and declared before Furthermore our Sauiour in this 13. chapter telling his Disciples of his departure from them first by death and then his ascension vp into heauen and that they were to stay a while here in this world after him he doth therewithall comfort them in this that they should afterward in the time appointed of God follow him and be for euer with him This also hee doth further confirme vnto them in the next chapter as it followeth in our text euen from the first words of the same And againe verse 19. Yet a little while and the world shal see me no more but ye shal see me because I liue ye shal liue also At that day shal yee know that I am in my Father and you in me and I in you And verses 28.29 Yee haue heard how I said I goe away and will come vnto you If yee loued me yee would verily reioyce because I said I goe to the Father for my Father is greater then I. Our Sauiour meaneth this in respect of his humanity and office of mediation For otherwise as he is God he is equall with the Father as his owne words in many places of the Euangelists doe plainely shew and namely in this very chapter as a learned interpreter obserueth by many that is Piscator almost by twentie reasons And heere also this is worthily to bee obserued that our Sauiour Christ at this time meditating of his humiliation and death doth comfort himselfe in the beholding of that glory which was set before the eye of his faith verse 13. as also before chap. 12. verses 23.31.32 And afterward chap. 17.4.5 The which thing also the Apostle obserueth Heb. 12.2 Likewise no lesse worthie is it to be obserued on the other side that at such time as hee was for the present in glory to wit at his transfiguration and at his riding to Ierusalem when the people both olde and young yeelded the honour of a King vnto him he doth euen then ioine with this the meditation of the same his sufferings and death and ceaseth not to renue the speech of them not onely for his Disciples sake to pull away their mindes from their conceites about an earthly kingdome but also that he might the better prepare his owne heart to the willing patient enduring of them Read also Luk. 9. verses 43.44 This example of our Sauiour that we may by the way note a duty among the comforts is not onely to be admired of vs in respect of his wisedome in this his practise but also to be immitated and followed of vs in our measure and degree to the end we be neither too much puffed vp when we are in prosperity and honour c. neither yet too much deiected and cast downe or discouraged in our mindes when we shall fall into any aduersitie Moreouer it is to be noted for our comfort concerning the sufferings and death of our Sauiour that both in this and also in the chapter following hee sheweth that the comfort as well of his resurrection as of his ascension doth depend vpon his death insomuch as his death The comforts of his sufferings more generally was a necessarie passage vnto them both for himselfe first and then also for vs by him Yea so necessarie that if he had not died hee could neither haue risen againe nor ascended vp into heauen c. Whence it is that our Sauiouâ from the comfort of the one doth argue the comfort of the other as ch 16. verse 5. c 22. And as we saw before ch 13. verses 12.24 25.26 â2 And thus we see after what manner our Sauiour comforteth his Disciples against the sorrow of his death and departure out of this world The which ground of their comfort may likewise be iustly the ground warrant of our comfort and of the câmfort of the whole Church Shew you now likewise how he comforteth them and how wee our selues may take comfoât against our owne troubles and afflictions or persecutions of this world Question Where is this contained Answer Our Sauiour Christ doth this first of all more briefly verse 18. of this 14. chap. of Iohn I will not leaue ye comfortlesse saith he But I will come vnto you And then verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue I vnto you Let not your heart be troubled nor feare âut moâe at large in the 15. chap. from the 18. verse to the end of the chapter and that by many reaâons The which his comfortable speech he doth also furthermore prosecute from the beginning of the 16. ch verses 1 2 â 4 And thenceforth he returneth againe to comâort âis Disciples against their sorrow concerning his departure from them It is true as was obserued not long since euen from the 5. verse to the 22. But which I pray you are the reasons whereby our Sauiour comforteth his Disciples against afflictions and persecutions of this world yea of the malignant Church that is both in the world and also of the world as our Sauiour rangeth it Question Which I say are these reasons Answere First our Sauiour saith If the world hate you ye know that it hated me before you verse 18 The which reason he further amplifieth in the 20. verse in these words Remember the word that I said vnto you The seruant is not greater then his Master If they haue persâcuted me they will persecute you also if they haue kept my word they will also keepe yours Secondlâ our Sauiour comforteth his Disciples against the perâecutions of this world from the excellencie of their estate as being chosen out of the worâd If ye were of the world saith our Sauiour the world would loue his owne but I haue chosen ye out of the world therâfore the worlâ hâteth you Thirdly our Sau our comâorteâh his Disciples from the causlâsse ground of the persecutions of the wicked against them the which he sheweth to be no better then meere wilfull ignorance ioyned with âatred and malice not onely against them but also against Christ and God the Father himselfe Wherevpon it followeth that they are therein without all excuse and that they make themselues most miserable and damnable in that wherein they imagine they serue God Explication and proofe So indeed it âolloweth verses â1 22 23 24 25. All these things will they doe
they Maister Caluin vpon these wordes of the holy Euangelist S. Iohn Non tantum inquit numerus operum Christi considerandus est sed pondus quoque magnitudinem expendere conuenit Diuina illic Christi Maiestas qua sua infinitate non modò sensus hominum sed coelum terram vt ita loquar exhaurit suum illic fulgorem mirabiliter proferebat In eum si Euangelista oculos conijciens attonitus exclamat iustaÌ narrationem ne a toto quideÌ mundo capi posse quis miretur That is not onely saith he are we to consider the number of the workes of Christ but it is meet that we doe therwithal ponder the weight greatnes of them The diuine Maiesty of Christ which draweth not onely al the vnderstanding that is in man but euen heauen earth dry if I may so speak did in marueilous manner cast forth the brightnes of it self in them Now therfore who may thinke it strange that the Euangelist casting his eyes vpon it to wit vpon that brightnes should breake forth as one astonished and say that the whole world could not be capable of a full Narration Finally though we doe admit that the Euang. should more barely and simply vse an Hyperbolicall or excessiue speech according to that figure or trope which is in vse in the coÌmon speech of men The proofe of his resurrection by his eighth appearance as when we note a very great number by the word infinite or the whole by the greatest part of a thing yet as the same most learned and godly interpreter saith Minime reprehendendus est si trita recepta figura ad commendandum operum Christi excellânti ãâã vtitur Scimus enim vt se ad communem loquendi modum accomodes Deus râditatiâ nostrae causa imo interdum quodammodo baâbâtiat The Euangelist saiâh M. Caluin is not to be found fault with though be die vse a common receiued figure to commend the excellencie of the works of Christ. For we know that it is the manner of God in respect of our rudenes to frame himselfe to speake after the common vse yea sometimes to speak after a sort vnperfectly as Nurses vse to speake to young children But of this enough though as I trust not too much least any should stut and stumble too much about this speech of the Euangelist the which is sufficiently cleared by as expedite and plaine a pronunciation of the seruants of God as may in this case be required Now hauing finished the testimonies of the Euangelist Iohn wee proceede to some other appearances of our Sauiour recorded by other Euangelists and by the Apostle Paule and that with the good leaue and liking of this Euangelist as was touched before in that hee acknowledgeth that there were more things done yea and spoken also then he hath reported and that some of the same are set downe with like faithfulnes by such as God had sanctified and appointed thereunto THe eighth appearance of our Sauiour is next where is that recorded vnto vs Question Answer 16. Then saith the Euangelist Matthew chap. 28. verse 16. c. The eleuen disciples went into Galile into a mountaine where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vnto me both in heauen and in earth 19. Goe therefore and teach all nations baptizing them into the name of the Father and of the Sonne and of the holy Ghost 20. Teaching them to obserue all things whatsoeuer I haue commanded you and lo I am with you alway vntill the end of the world Amen ExplicatioÌ This wee haue reckoned for the eight appearance and so it is very like to haue beene so farre as we can perceiue In the which appearance our Sauiour vsed some further speech to his disciples more then that which the Euangelist Matthew expresseth as we read in the Euangelist Marke chap. 16. ver 15.16.17.18 Let vs heare his words also and so consider of them both Which therfore were the words of our Sauiour as he reporteth them in some points more fully Question then S. Matthew Answer 15. And he said vnto them saith S. Marke Goe ye into all the world and preach the Gospell to euery creature 16. He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned 17. And these tokens shall followe them that beleeue In my name they shall cast out diuels and shall speake with new tongues 18. And they shall take away serpents and if they shall drinke any deadly thing it shall not hurt them they shall lay their hands on the sicke and they shall recouer ExplicatioÌ Thus then it is plaine that the Euangelist Mark is in some part of his report more full then the Euangelist Matthew But seeing both were guided by one and the same spirit of truth let vs consider the texts of them both euen as if they were but one Question In what order may we doe this Answer First the persons to whom our Sauiour appeared are noted Secondly the place where he appeared vnto them Thirdly how they were affected and what they did vpon the sight of him appearing vnto them Fourthly the speech which our Sauiour vsed to them is recorded and set downe Explication The Persons to whoÌ our Sa appeared at this time were the eleuen whom he had chosen to be his Apostles to preach the Gospell to all Nations after his ascension vp into heauen The which is the rather to be obserued because the speech of our Sauiour following could agree to none other but vnto them Heere also it is not impertinent to call to minde that insomuch as Thomas was at this time with the rest when our Sauiour renueth and confirmeth his Apostolike Commission vnto them that hee is authorised as well as any of the rest to be an Apostle of our Lord Iesus Christ though hee was absent at that appearance wherein our Sauiour first shewed himselfe to all the rest of the eleuen The place where our Sauiour appeared at this time is no more particularly expressed then thus that it was in Galile on such a mountaine as our Sauiour had himselfe appointed them It may be it was the mount Tabor on the which also it is thought that hee was transfigured and that therefore it is called of Peter the holy mount 2. Epist 1.18 But because it is not expressed by the Euangelist what mountaine it was it is not meete that wee should be curious in desire to knowe what mountaine it was The appointment of our Sauiour which the Euangelist Matthew mentioneth is the same as it is most like which he had spoken of before chap. 26.32 where hee reporteth that our Sauiour told his disciples that he would goe before them into Galile after that he should be risen againe Of the which also the Euangelist testifieth againe in the 7.
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they âad coÌmitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
For I am the Lord your God And Pâal â0 7 Heare ô my people c. For I am God euen thy God Finally Ps 95.6.7 Come let vs worship and fall downe and kneele before the Lord our maker For he is our God and we are the people of his pasture c. But proceed to some other duties belonging to the same comfort Question Which may they be Answere From this comfort the grace of faith striueth against naturall infidelitie and distrust or doubting of the goodnes and mârcy of God It renounceth all selfe-trust and trust in any creature It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any creature which would hinder or impaire our loue toward our God And on the contrarie It delighteth it selfe in the knowledge of God laboureth after the own growth and increase It maketh euery true beleeuer willing and ready boldly to professe his faith yea euen before the aduersaries thereof to the glory of God though if need so require it be to the perill and ââsse of their life Finally the faith of euery true beleeuer worketh by loue and is to the power of euery one of them beneficiall and helpfull to euery Christian brother and sister as they themselues finde all succour and helpe from God Explication and proofe Thât tââ fâtââs at warre with infidelitie it may be prooued from the praier of ââe man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark âââ And by the prââer âf the more choise Disciples of our Sauiour Christ Lââe 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâst comââte against his temptations of vnbeliefe That it renounceth all selfe-trust read â Cor. 1 9. Likewise all trust in creatures as the practise of the seruants of God euidently sheweth as Psal 25. 1 and 31 1. and eueây where That faith striueth against sâlf-loue read Galla. 5. verse 6. and against vaine glory as against a deadly enemie to the truâ faith Iohn 5.44 For how can ye beleeue saith our Sauiour Christ speaking to the ambitious Pharisies who receiue honour one of an other and doe not seeke the honour which commeth of God alone It sâr uââh also against all inoâdinate loue of the creature because it cannot stand with the loue of the father 1. Iohn 2.15 That faith delighteth in the knowledge of God and seeketh after the own increase the praier of the Apostles before alledged may confirme as also the excellent estimation which they haue hereof aboue all things of this world Philip. 3 7. â Read also 1 Cor. 1â â4 and Isai 43 10. That it is ready to professe and vtter it selfe to the glory of God it may be considered from the precept of the Apostle Peter in this behalfe 1. Ep 3 14 15 16 and ch 4 16 19. And the same is plântifully confirmed by the practise of thousands and ten tâââsands of hoây Martyres who haue not regarded their liues to that endeââead also 2. Cor. 4 13 c. Finally touching that loue which euery true beleeuer beareth to hiâ Christian brethren as a fruit of their faith and loue to God read Iames 1.14 15 c. And ch 1 27. Read also 1 Iohn 4 7 8 20 21 and chap. â 1 These are the first sort of duties Question NOw in the second place which are the duties belonging to the comfort of this that the Lord our God is eternall euerlasting and most holy Answere It is the dutie of faith from that comfort which the eternall euerlasting and most holy beeing of God yeeldeth vnto it to acknowledge an infiniâe difference and inequalitie betwixt him and all other yea euen the most excellent of his creatures whether men or Angels who as they haue their beginning of God so they are either mortall as men here in this world or else they haue their immortalitie onely from him as Angels from their first creation and as the faithfull shall haue it in the kingdome of heauen And further also seeing we and all things else receiue our beeings and life all that we haue from God faith doth likewise acknowledge that it is the bounden dutie of all mankind whom hee hath indued with reason and vnderstanding both to imploy themselues and also to vse all things whatsoeuer they doe through his goodnes inioy so as hee may haue the whole honour and glory thereof Moreouer faith looking for immortalitie from the eternall and immortall God prouoketh euery true beleeuer the more seriously to follow after peace and holines without which none shall see God as the Apostle teacheth vs. Heb. 12 14. Finally faith looking for immortalitie endureth with patience al the afflictions of this life accounting the greatest of them and those also of longest continuance to be but eight and momentary in comparison of that most excellent and eternall waight of glory the which it doth comfortably looke and wait for Explication anâ proofe It is vndoubtedly true according to that profession which the Apostle Paul maketh in the name of other as wel as of himself 2. cor 4.17 18. And Heb 10.34 And therefore much lesse will true beleeuers sell their birth-right as profane Esaue did preferring the transitorie things of this life to euerlasting happines as it followeth recorded in the same Chap. Read also Leuit 11 44 and ch 19 2 ch 20 7 8. 1. Thes 4 3. 1. Pet. 1 15 16. Read also Mal. 2 11. where is set down an earnest reproofe of the Iewes for that they profaned the holines of the Lord which they ought to haue loued and reuerenced And thât all whosoeuer haue reason and vnderstancing by the gracious gift of God ought to imploy themselues with their vnderstanding memories c. and vse all things else to the honour and glory of God it may be euidânt from that conclusion of the holy Apostle Rom. 11 36. insomuch as of him to wit as from the author and through him as the disposer and gouernor and for him that is for his glory are all things For this is the end scope of all Therefore it is most meet that the Lord our God should be glorified in and aboue all as faith doth iustly and dutifully acknowledge And in this respect iâ is that the Church of God is so often exhorted and that it doth also so often praise God in his glorious name Iehouah and in his name Iah vsed in the same sence as we read Ex. 15 3. Ps 68 4. in the titles of many Psalms at the end of this word Halleluiah praise yee the Lord. Read also Isay 26.4 wherâ this eternitie of the Lord God expressed in the names Iah Hallelujah Praise ye the Lârd and Iehouah is noted for the ground of faith Finally that we may end with the proofe of that which was first mentioned in the answer read Ps 102.23 He abated my strength in the way and shortened my dayes And I said
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 couragâ 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 ExplicatioÌ 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 Noâ shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
be found Answere In the 1â chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâh naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
But of the fatherly prouidence and gouernment of God our heauenly Father we shall likewise haue iust occasion to consider more fully afterward Wherein also the most perfect wisedome of this our Father wil be made more manifest vnto vs. And that yet further accoÌpanied with his most tender mercy according to that thanksgiuing of our Sauiour Christ Matth. 11.25 c. and according to that of the Apostle 2. Cor 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and God of all consolation and comfort Moreouer we are to beleeue in him as being most righteous according to that 1. Pet. 1 17. For he is such a Father as iudgeth without respect of persons And therefore doth our Saui Christ pray to him as being a righteous Father Iohn 17 25. And likewise also as being a holy Father in the 11. verse of the same chapter Finally we are to beleeue in him as being most faithfull and true according to that which we read in the same Euangelist ch 8 14 16. Though I beare witnesse of my selfe saith our Sauiour Christ yet my record is true for I knowe whence I came c. And if I also iudge my iudgement is true for I am not alone but I and the Father that sent me And ver 26 27. He that sent me is true and the things which I haue heard of him those speake I vnto the world They vnderstood not saith the Euangelist that he spake to them of the Father c. And thus we may see that we are to beleeue in God our heauenly Father the first Person in the holy Trinitie as being an eternall almightie the most wise most holy most righteous and most mercifull Father the most faithfull and true c. For whatsoeuer is ascribed to the Father who is God it must be vnderstood as attributed vnto him absolutely and in all diuine perfection aboue all comparison to bee made with any creature Yet so doe we attribute these things to the Father that we doe not neither may wee exclude either the Sonne or the holy Ghost as hath beene obserued before and is more fully to be cleared and confirmed hereafter These things thus obserued let vs now goe forward to those points which are to be furthermore considered for the vnderstanding of this Article And first insomuch as was a little before touched God is termed and is in very deed a Father in diuerse respects I desire that you doe make a more full rehearsall of this point Question What are those diuerse respects according to the which God is called by the name of a Father Answere First God is called and is in truth most properly a Father onely in respect of his naturall and onely eternally begotten Sonne our Lord Iesus Christ Secondly in respect of his workes of Creation Thirdly in respect of his fatherly prouidence preseruation and gouernment ouer all his creatures euer since he created and made them Fourthly in respect of his holy Church and elect people whom he hath in special manner most graciously adopted in his beloued and onely begotten Sonne by nature to be his children of meere fauour and grace Explication and proofe That God is most properly a father in respect of his naturall and onely begotten Sonne it is euen of it selfe euident For Father and Sonne are naturally and properly relatiues euen here among men on earth but principally wheÌ we speake of God the heauenly Father and his Sonne For though as touching the earthly nature of man one Father may haue many naturall Sons the which haue all of them their seueral participation in the nature of their Father yet in the diuine nature there cannot possibly be more then one Sonne seeing the whole nature of the Father is essentially eternally and euerlastingly communicated vnto him alone And likewise howsoeuer the naturall Father on earth hauing many children doth by naturall instinct diuide as it were his affection among them according as he had euen by nature a distinct and often renewed affection and desire to enioy them yet the heauenly Father hauing but one entier infinite and eternall desire of generation in his diuine nature he hath wholly and without all possibilitie of distribution or reiteration from before all beginning and for euermore placed his whole desire delight and affection in his owne onely Son And euen so much doth the Father himselfe testifie at the baptisme of the same his Sonne hee hauing then taken to his diuine nature the nature of man This is my beloued Sonne saith the Father in whom I am well pleased And thus doth the word Abha vsed in the holy language for Father signifie from the roote Abha which is in the proper signification of it so to desire or affect a thing that the desire and affection doth rest it selfe in the same being once attained vnto This is perfectly naturally to be found onely in the minde and will of God the Father according to that in the Prophesie of Hosh chap 11.1 I called my Sonne out of Egypt because I loued him Ahabehu For these wordes doe principally respect our Sauiour Christ the Sonne of God eternally and most perfectly beloued of him yea so as he is for euer setteled in this his loue as we read Mat chap 2.15 Thus then in the first place God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ Secondly that he is called a Father in respect of his workes of creation it may appeare by this that the Angels of heauen are called the children of God as Iob chap 1.6 The children of God came and stoode before the Lord Satan came also among them And againe Chap 2.1 And Chap. 38.7 All the children of God reioyced from the beginning of their Creation Read also Dan. 3.25 Where the Angell that preserued the three children of Israel from burning in the fierie fornace is said to be like to the Sonne of God as one of singular comlines and beautie c. Thus Adam also though in a degree a little inferiour to the heauenly Angels is called the Sonne of God as we read Luk. ch 3.38 And the posteritie of Adam also though degenerated are called the off-spring of God Act. 17.29 Not by generation to speake properly but by Creation And so is that word off-spring to be vnderstood According to that Isai ch 64.8 O Lord thou art our Father we are the clay c. And Mal 2.10 Haue we not all one Father hath not one God made vs And Heb 1â 9 God is called the Father that is in a special manner the creator of spirits For he hath made our soules as well as our bodies yea our soules by a most excellent creation as shal further appeare when we come once to the purposed handeling of that doctrine Now in the third place that God is a father in respect of his most fatherly prouidence and of the souereigntie of his
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. â 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 Heâ 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 coÌfort 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 distinctioÌ of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌs in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câlling gathering together and preseruation thereof Question FIâââ therefore what promise haue you in the holy Scriptures that God is mind ãâã to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tânder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâe âis creatures and specially mankinde From hence doth Iob make it a part of his pleâding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâe
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the âpirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâe so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kândely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former âeglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
is chieflie to be respected in the practise of the offices and duties of loue and kindenesse The Danger of not belieuing let vs call to remembrance the wise aduertisement of the Apostle Gall 6.10 c. As for the fifte which is the last branch of this Answere wee haue partelie seene the ground and proofe of it in one pointe of the former answere and wee shall haue further occasion to set downe more to this purpose in the doctrine and vse of Gods holie Prouidence and therefore wee will here by reference to other places passe it ouer for this time Thus much therfore shall for the present suffice concerning the duties belonging to God in that of his great mercie hee vouchsafeth to be our Father NOwe for the full conclusion of this pointe of our Faith according to the order of our examining the doctrine and vse of it what is the danger of not beleeuing in this first Person of the most blessed Trinitie the naturall Father of our Lorde Iesus Christ and in him our Father through the adoption and Couenant of his most free grace and fauour Question What I say is the danger of not beleeuing in him to bee so and of not obeying him as his duetifull and obedient children Answere All such are hetherto the base-borne of this worlde They lye yet in the filth of their sinnes They are the seede of the Serpenâ euen the children of the Diuell and so consequently the children of Gods wrath and of euerlasting miserie and condemnation They are not to be reputed among the honourable Off-spring of God nor to haue any parte or portion with the children of God in their spirituall inheritance or heauenly preferment and dignitie ExplicatioÌ and proofe It is verie true For by faith onely we haue assurance that wee are the children of God as Iohn chapt 1.12 before alledged And likewise Gal 3.26 Yee are the Sonnes of God by faith in Christ Iesus And Acts 15.9 By faith our hearts are purified And Acts 26.18 It is faith whereby wee are deliuered from the power of Satan Whereby also wee ouercome the world 1. Iohn 5.45 and whereby wee are still preserued against the power and rage of the Diuell 1. Pet. 5.9 Finallie faith is that wherby wee attaine to euerlasting saluation Ephes 2. By grace are ye saued through faith and that not of your selues it is the gift of God Wherefore it cannot bee but as it was alledged a little before out of the 8. chapt of Iohn verse 42. c. and 1. Epis 3.8 and as we may perceiue furthermore by that which wee read Act 13.10 and Ephes chap 2.2 that all such as bee without faith in God the Father are hetherto in the state of the children of the Diuell They may iustlie say to corruption Thou arte my Father and to the worme thou art my mother and my sister as we read in the book of Iob ch 17.14 But not as Iob who by faith ouercame this feare as wee haue seene before from the 19. chap of his booke in so much that he knew that his redeemer liued c But so farre from all conceite of true comfort in affliction that euery former punishment may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow and the feare of death it selfe may iustlie be most horrible to them as beeing the very mouth of hell to swallow them vp into the gulfe of euerlasting and most woefull destruction And that they haue no portion with the children of God read Gal 4.30 The sonne of the seruant shall not be heire with the sonne of the free woman According to that also which the Apostle Peter saith to Simon the sorcerer Acts. 8.21 Thou hast no parte nor fellowship in this busines c. To conclude Touching this Article albeeit as is obserued by some of the learned no heretick either old or newe haue euer denied God to be a Father personally subsisting in himselfe Yea and the heathen also haue declared by their writings that they haue acknowledged God to be a Father Neuertheles in so much as manie of the same heretikes which seeme to acknowledge the person of the Father doe as is afterward more fully to be considered of vs denie the eternall person of the Sonne in respect of whom and his Eternall Deitie God is naturallie and chiefelie The grouÌd of it yea onely and properlie a Father and likewise Almightie insomuch as the Heathen haue for the most part esteemed God a Father onely as a fountaine or autor of goodnesse towardes his creatures Yea to speake of the chiefe of them in so much as they haue for anie thing wee can perceiue by their writings onely some darke conceit of the Deitie of the Sonne either by tradition from the first Fathers or Patriarches in the church of God before the dispersion of the Nations or by conference with some true worshippers of God in latter times or by reading some of their writings but neuer apprehended God as a Father to his elect children according to his free couenant of Grace made in his eternall Sonne in regard of his mediatorship by taking the nature of man c for this hath allwaies ben a secret trulie knowne and acknowledged onely in the true Church of God as that wherin standeth the very marrow as we may say life of faith Vpon all these considerations I say wee may boldlie conclude that neither the one nor the other haue beleeued God to be a Father according to the true sense of this Article and therfore also that they could not haue the true comforte and benefit which belongeth therevnto The same in effect may we affirme of all Idolatrous and obstinate Papists who though in words they goe further and acknowledge God a Father in respect of the eternall Sonne incarnate yet doe they not worship the Father in the Sonne spirituallie and in truth For herein they are within the compasse of the Idolaters of Israell of whom the Lord himselfe speaketh shame and refuseth to be their father because they set vp Idolls vnto him as we read Ier chapt 2. verses 26.27.28 As the thiefe is ashamed when hee is found saith the Lorde by his Prophet so is the house of Israell ashamed hee sheweth how it was or at the least how it ought to haue beene with them they their Kings their Princes and their Priestes and their Prophets Saying to a tree thou arte my father and to a stone thou hast begotten mee For they haue turned their backe vnto me and not their face but in the time of their trouble they will say Arise thou and help vs. But where are thy Gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according to the number of thy Cities are thy Gods ô Iuda Wherefore will yee pleade with me yee all haue rebelled against mee saith the Lorde Thus farre of our true
Christian saith in the first Person of the holie Trinitie God the Father so farre as this word Father expresselie leadeth vs. Beliefe in God the Father Almightie THe same our FATHER is called the ALMIGHTIE and for the declaration of the omnipotencie or allmightines of his power by a most noble and admirable effect hee is furthermore intituled in the Articles of our beliefe the maker of heauen and earth Let vs therefore henceforth proceede to these other points Question And first touching the Almightie power of God the Father What ground of holie Scripture haue you for the confirmation and proofe of it Answere In the 10 chapter of the Euangelist Iohn our Sauiour Christ saith My Father is greater then all and none is able to take them out of my Fathers hand And againe Marke 14.36 Abba Father all things are possible vnto thee The Apostle Iohn also 1. Epist ch 4. verse 4. speaking of God the Father saith Greater is hee that is in you to witte by his holy Spirit in the Name and power of his Sonne Iesus Christ then hee that is in the worlde That is to say God is of greater power to preserue vs by his grace then the Diuell and Antichrist with all their hellish craft and power are to pervert and destroye vs. ExplicatioÌ and proofe These indeede are plaine Testimonies to prooue the Almightie power of God euen in that hee is the Father the first Person of the holie Trinitie Yea and all the Scriptures The Ground and meaning which speake of the Almightie power of God inindefinitly albeit they may and ought to be referred to the whole Trinitie yet for orders sake which is to be most religiouslie obserued concerning the most holie Trinitie they may be said principally to confirme vnto vs the omnipotencie of the Father and so consequently of the Sonne of the holy Ghost the second and third Persons in the same most blessed Trinitie Such as are these places Genes 18.14 Shall anything be harde to the Lord And Ier 32.27 Is there any thing too harde for mee saith the Lorde Likewise Iob chap 42.1 I know saith Iob thou canst doe all things And Deut 32.39 None saith the Lord by Moses can deliuer out of my hand And 1. Sam 15.29 God saith Samuel is the strength of Israell Read also Isai 8.10 and chapt 43 11 12 13 c. and ch 46.10 And Ps 62.11 Power belongeth to God And Ps 115.3 Our God is in heauen he doth whatsoeuer he will These and all such places doe as was said for orders sake principallie confirme vnto vs the Almightie power of the first Person in the most holie Trinitie God the Father NOwe therefore that wee may goe forward Question What is the meaning of this to beleeue in the Almightie power of God the Father Answere The meaning of it is thus much that by Faith wee are perswaded that as God our heauenly Father is most willing and alâo for wisedome knoweth best how so hee is also most able to doe whatsoeuer best pleaseth him both in heauen and in earth for the full and perfect benefit comforte and Saluation of all and euerie one of his electe children ExplicatioÌ and proofe The meaning of it is thus much indeed And so we ought euerie one of vs to beleeue as it is euident from the holie Scriptures before alledged The summe whereof is this that as none can take any of the wicked out of the hands of God to deliuer them from his iust vengeance so likewise none can take any of his children out of his hands to bereaue them of his mercie saluation In your answer also it is to very good purpose that you ioyne the power and the will and the wisedome of God together For wee may in no wise seperate them lest wee should deceiue our selues by building vpon false grounds and principles contrarie to the true faith as some doe in their fancie touching the vbique tarie presence of the humanity of Christ in the sacrameÌts c. For it is most certaine that God will not doe all that hee can doe Nay wee may assuredly perswade our selues that hee will neuer doe anie thing which standeth not with the most high honour of his wisdome so to doe Yea to goe further wee may without impeachment to his Almightie power truelie beleeue that hee can doe nothing which should be in the least point to the dishonour of his most excellent Maiestie It is impossible that God should denie himselfe that he should lie that hee should doe anie iniquity c yea that he should not faithfully and to the vttermost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe Not that there is any inabilitie or weaknes in God but because of the perfection of his power ioyned with the infinit holines of his wisedome mercie iustice faithfulnes c. All true strength is in vertue but all strength of sinne is of corruption and weaknes and hasteneth to vtter destruction This therefore must be our Faith in the Almighty power of our heauenlie Father that although hee can doe all things yet his power is ordered yea limited according to the wisedome and holinesse of his blessed will yea euen of that will which hee hath reuealed to vs in his holie word and propounded to himselfe in his owne vnchangeable Counsell So that it falleth out to be to no purpose for any to reason from the Almighty power of God to confirme any thing that he hath not the warrant of the word that it is agreable to his will to worke as great a worke in the same or like kinde at the least The promise so farre forth as hee may see it to be meete for his glorie and the benefit of his children vnlesse onely to shewe man his owne weaknes and to beate downe his vaine and hautie presumption as Iohn the Baptist reasoneth against the prowde Pharisies Matth chap 3.9 and telleth them that God is able euen of stones to raise vp children to Abraham This may for this time suffice as I trust for the ground and meaning of Faith in the Almightie and Fatherlie power of God Question NOwe what promise haue you that God of his Fatherlie goodnes will vse his Almightie power for the benefit and saluation of all and euerie one of his children both Sonnes and Daughters young and olde small and great Answere In the first verse of the 91. Psalm the holie Prophet of God assureth vs that whosoeuer dwelleth to wit by Faith in the secret of the most High hee shall abide in the shadowe of the Almightie Explication proofe This agreeth with the promse which wee had before 2. Cor 6.18 where the Almightie Lorde promiseth to be a Father to his people and to receiue vs for his Sonnes and Daughters Yea and wheresoeuer the promise is repeated as it is verie often in the holie Scriptures that God is the God of his
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 âeast 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 Exâââcation 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 grafâe 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 mâde 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
themselues but rather much more according to the greater excellency and dignitie of their creation Wherfore whosoeuer not content with this shall proceede malapertly to expostulate with God why he wold not giue his creatures an absolute power to abide firme and sure in that happy estate and condition wherein he had set them let theÌ all iustly feare some singular punishment to approach against them for so bold and notorious a presumption vnlesse they shall speedily repent and so preuent the same through the tender mercy of our God For shall God be subiect to mans inquisition controulement censure Shall he be vrged to giue a reason of all his secret counsells and to satisfie euery mans malignant cauilling and clamorus interrogatories Farre be it from any of the children of God to thinke so but much further that they should at any time presume to doe so What answer might we then rather looke for then such a one as King Salomon gaue to his mother Bath-sheba concerning the vnlawfull desire of his brother Adoâijah that hee migât haue Abishag to wife Doest thou aske this saith King Salomon Ask the Kingdome also Adonijah hath spoken this word against his own life Verily to inquire of God any other reason of his secret counsells then hee himselfe pleaseth to render and not to rest in the good pleasure of his diuine and most holy and soueraigne will rather then to feede the humerous conceit of our owne corrupt and presumptuous braine it is most traiterously to aspire and to goe about to take the Crowne as it were from the head of the Lorde Wherevpon what may iustly follow euery one not blinded and peruerted in himselfe may easily deeme Let this therefore suffice to shew that the whole blame of the fall of Adam and Eue and therewithall of the Angells also lieth altogether vpon themselues nothing at all vpon the Lord who is in all things most worthy to be blessed and praised for euer Amen Question But may the same reasons proue that the blame of Adam and Eue their fall doth iustly extend it selfe to their posterity as well as to themselues that it should iustly be cast off as well as they Answere The strength of the reasons doth indeede reach so farre For euen as through the goodnesse of God the blessing of righteousnesse and life was not onely bestowed vpon Adam and Eue themselues but so as it should descend vpon their posterity vnder this most equall condition That they should faithfully and constantly serue and obey the Lord their God as was answered before So now by reason of their fall not onely they but also all their posteritie are through the iustice of God depriued of the glory of God and made subiect to his most heauie displeasure and curse The reason indeede is very good For as hath elsewhere beene obserued seeing euen among men in course of humane iustice the traitor against his earthly Prince ExplicatioÌ and proofe tainteth his blood for euer if the Prince doe not of his clemencie restore it much rather is it iust with God to account all Adams posterity attainted and vtterly debased in him And so much the rather because wee are naturally borne not onely guilty of his offence but also in our selues traiterously inclined against the Lord as experience sheweth plainely and commonly so soone and so often as the time of triall doth come vnlesse God himselfe doe giue vs better hearts then we bring with vs from the wombe Thus much of the holy prouidence of God touching the fall It followeth now that we do consider of the prouidence of God after the fall In which respect first of all what ground and testimony haue you in the holy Scriptures for the more generall prouidence of God ouer all his creatures since the fall of Adam In the fourth verse of the 16. chap of the holy Prouerbs King Salomon setteth down this notable wise sentence The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Answere And Amos chap 3.6 Shall there be euill in a citie that is any punishment for the sinne of the people and the Lord hath not done it My Father saith our Sauiour Christ worketh hetherto and I worke Iohn ch 5.17 Likewise Act. 1.7 The Father hath put the times and seasons in his owne power And chap 15.18 God saith the Apostle Iames knoweth all his workes from the beginning of the world ExplicatioÌ proofe These indeede are fit proofes and testimonies that the prouidence of God is generally ouer all and in all things whether it be for mercy or for punishment what way soeuer or at what time soeuer mercy is shewed or punishment is executed c. And there are many other such like testimonies to be found As Psal 115.3 Our God is in heauen he doth whatsoeuer he will And Psal 135.6 Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depthes And Exod 4.11 Who hath giuen the mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde haue not I the Lord Likewise Deut 32.39 Behold now for I euen I am he and there is no Gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand c. Read also Eccles 3.11 God hath made euery thing beautifull in his time c. Yet can no man finde out the worke which God hath wrought from the beginning euen to the end And ch 7.15 Behold the worke of God for who can make straight that which he hath made crooked And in the next ver In the day of wealth be of good comfort and in the day of affliction consider God also hath made this contrary to that or as one may say such ouerthwart neighbours as it is an easie thing for the one to crosse ouer the way qickly to the other to the intent that man should knowe nothing of that which should for afterward betide him Moreouer the generall prouidence of God ouer all his creatures doth liuely appeare and shew forth it selfe in this that although for the sinnes of men he drowned the world in the daies of Noah yet he preserued Noah himselfe and his family Yea and of all kinds of other creatures of the earth also some from perishing in the waters to the end they might increase and replenish the earth againe according to their kinds Gen ch 7. v. 1.2.3.7.8.15.16.17.18.19 And doth not our own daily experience teach vs that God doth euen to this day ordinarily gouerne all his creatures according to the naturall law as one may say of their first creation though not so comfortably and constantly for the vse of mankinde because of our own daily and continuall sins Wherefore worthily doth the Apostle Paul conclud Rom 11.36 Of him and through him and for him are all things to him be glory for
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. ExplicatioÌ 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 ExplicatioÌ 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
his dooings Wherfore much rather ought ther to be a holie limitation a seuere censuring of all bold reasonings with God concerning his most high heauenlie matters Verilie there is no such disparagement betwixt the Father and the childe the maister and the seruant no nor betweene the clay and the potter as there is betwixt God and the greatest Prince or the most skilfull Artizan or professor of the liberall Artes and sciences in all the world And touching the latter part of the answere howe God in his most holie iustice punisheth sinne by sinne and one sinner by another read Isai 31.3 Woe to thee that spoilest c. when thou shalt cease to spoile thou shalt be spoiled c. And Psalm 58.11 Doubtles there is a God who iudgeth in the earth The historie of Gods holie Prouidence recorded in the holie Scriptures and experience also from time to time doe confirme the same to all wise obseruers of the gouernment of God Hee raiseth vp great Tyrants to punishe little Tyrants For euerie man is a Tyrant to his neighbour till by his worde and corrections and many times by publike calamities hee maketh all wearie of oppressing and gladde to liue quietlie and peaceablie one by another Finallie God suffereth sinne to continue in the worlde that from the euill fruites which doe iustlie accompanie the same such as are manifold sicknesses warre famine c. to the humbling of all flesh before him hee hauing according to the good pleasure of his owne blessed will reserued the time of the full ceasing of it vntill he shall perfitlie establish his owne righteousnes in his heauenly Kingdome of glorie and eternall blessednes According to that which he hath promised and described most comfortablie vnto vs. Reuel chapt 21.1 c. And chapt 22.3.4.5 Thus then wee acknowledging that all captious cauilling yea euen all curious questioning about the high counsells and works of God are iustlie to be ceased among vs and among all the people of God let vs with all humblenes of minde and in the reuerend feare of God propound onely one question or two more to be answered on the behalfe of the Fatherlie Prouidence of our most gratious good God The one is this that seeing God is a most louing and tender Father ouer his children and specially ouer their soules how commeth it to passe that ere-while his poore children are suffered to erre as it were in the wide and dangerous wildernes of this worlde as sheepe without their Shepeheards as out Sauiour Christ himselfe lamented their case in the daies wherin hee the chiefe pastor of all was bodily present among the Iewes Yea howe commeth it to passe may some saye that when at the last it hath pleased God to giue them Pastors and Teachers to instruct and comfort them in his holie wayes that hee should as it doth not seldome fall out in the worlde yea in the Church euen after a while take them away againe But most of all it wil be demanded of vs howe it may stand well with the Fatherlie prouidence of God that hee should permit the cruell wolfe and false Prophet to haue anie entrance into his Church and there to set vp a mysterie of iniquitie euen an Antichristian doctrine and gouernment opposite to the truth both of the doctrine and also of the Ecclesiasticall discipline of our Lord Iesus Christ to the dishonour of his owne name as it may seeme and to the indangering of the whole flocke Howe therefore may this agree with the gratious and Fatherlie prouidence of our God Question Answere The most gratious and Father he prouidence of God doth herein most notablie appeare in that notwithstanding all whatsoeuer is here obiected he doth neuerthelesse both effectualtie conuert and call home and also constantlie preserue vnto himselfe all his elect children And that also euen against all externall defectes and against all the power and crafte of Antichrist and his diuelish illusions against all their lying signes and wonders and against all the hypocritical and counterfet appearance or maske of holinesse which is held forth and boasted of among them And further also well may wee likewise admire and wonder at the most gratious goodnes of God for that he doth at any time sende any true and faithfull Preachers of his holie worde and Gospel to his people and that they continue any while at all with them rather then vnthankefullie and mutteringlie to complaine of any either restainte or delaye seeing wee are altogether vnworthie of the least grace and mercie this waye And the rather also because when we doe through the goodnesse of God enioye the blessed and ordinarie meanes of our saluation wee doe no more thankefullie accept and entertaine the same ExplicatioÌ and proofe Wee may iustlie doe soe indeede For we haue all and euerie one of vs deserued a thousand times to perish for euer in our infidelitie and in our manifold sinnes and vnthankfulnes seeing we continue therin notwithstanding the mercies of God are renewed daylie and howerly vppon vs. And because we doe not yet to this day dulie regard those precious meanes instruments which God doth send to further vs in the way of eternall life and saluation Verilie this sinnefull worlde is alwaies vnworthie of the least of the seruants of God Heb 11.38 Much more vnworthy of Christ himselfe his Gospell and Sacraments c. Wherefore iustly may we yea ought we to acknowledge and confesse that God doth not for any want of loue in himselfe toward his people with-holde or skant his principall blessinges from them but for their want and failing in loue toward him and toward his holy ordinances which he hath vouchsafed to bestowe vpon them And herein also is the goodnes of God to be acknowledged of vs in that all his withdrawing or skanting of his blessings is onely to this end as touching his elect children that by the want of them for a while hee might prouoke them to a more earnest desire and longing after them againe and to a more carefull religious vsing of them when-soeuer it shall please him to returne and sende them againe According to that Hosh 5.15 I will goe and returne to my place saith the Lord till they acknowledge their falte and seeke me in their affliction they will seeke me diligentlie And chapt 6.1.2.3 Come say the faithfull one to another let vs returne to the Lord for he hath spoiled and hee wil heale vs hee hath wounded vs and hee wil builde vs vp After two dayes hee wil reuiue vs and in the third day hee wil raise vs vp and wee shall liue in his sight Then shall we haue knowledge and indeuour our selues to knowe the Lord his going forth is prepared as the morning and hee wil come vnto vs as the raine and as the latter raine vpon the earth Read also Song of Songes chapter third And chapter 5.3 c. But as touching the wicked and vngodly hypocrites who do
world an earnest longing after the Kingdome of heauen c. Verily we could neither knowe God so well in his mercy nor in his righteousnes nor in his power nor in his wisedome nor in his faithfulnes nor in any of his diuine vertues neither yet our selues so well either in our frailtie and miserie or in our peace and prosperitie as by experience of afflictions through the grace of our gracious good God and mercifull Father we learne to doe Thus aboundant that wee doe not say infinite is the commoditie of the fatherly afflictions of God laid vpon his owne deare children But that which hath beene deliuered shall for the present suffice vntill it may please God to inrich vs with a more full supply Hitherto therefore of the commodities and fruites of afflictions LEt vs now henceforth proceed for a while to inquire after the comfortes which are to be found in them at the least after the chiefe and principall of them It is true indeed that the former vses being profitable they are also to all those that feele the fruit of them euen in the same respect very comfortable also as we may euidently perceiue by the testimonie of the holy Ghost Heb 12.5 c. Where both the comfort also the profit of afflictions are lincked together Of the which place more is to be said afterward And beside insomuch as touching earthly profit it is found true that the sent of gaine is pleasant Suauis odor lucri infinitely much more ought that heauenly and spirituall gaine which groweth from the fatherly corrections of God duly pondered and weighed to be delightfull pleasant and comfortable vnto vs. But seeing there are some vses of afflictions which doe more properly and entirely belong to comfort let vs come to them as comming yet something more properly vnder the name of comfort Question Which may they be Answere First it is very comfortable to consider that no affliction commeth without the most wise louing and fatherly prouidence of God Secondly in that God is neuer nearer nor more tenderly affected yea euen as it were with bowelicke compassion toward his children then when they are in greatest distresse and trouble Thirdly if we doe willingly suffer affliction for wel-doing and while we walke in the holy waies of God we haue our communion with our Sauiour Christ in whose afflictions all ours are sanctified and made both comfortable and profitable vnto vs. For they are so many witnesses of our adoption to be the children of God and that we are liuely members of the mysticall body of Christ Fourthly the holy Ghost our most inward and sweete comforter euen the spirit of the highest glory proceeding from God the Father and the Sonne resteth vpân vs and doth most immediately communicate the perfit comfort of the whole blessed Trinitie vnto vs. Sixtly we haue in our afflictions a holy communion and fellowship with all the faithfull as brethren fellow-members with them in Christ insomuch as it is the very coÌmon beaten high way which God himselfe hath laid out for all his children to trauell through the same vnto his heauenly kingdome Moreouer the holy afflictions wherewith God doth exercise vs doe priuiledge and respite vs from infinite worldly cares and troubles the which no doubt would for our sins haue fallen vpon vs if we had continued in them and if we had not beene taken vp and had as it were receiued our presse mony to be otherwise imploied in the speciall seruice and as it were warfare of the Lord. And yet further the more sharpe and fierie hote our afflictions are so much the more speâdy and swift forerunners or as it were harbengers are they to make way for speciall comfortes so much the more shortly to followe after But be it that most hote and vehement afflictions for the Lords cause and his Gospel are continue a long while as we count length of time yet the longest and the same also the sharpest that may be if they bee truly measured and weighed they are but momentanie and light in comparison of that which otherwise and in more terrible and fearefull manner our sinnes haue deserued Or much rather in respect of that most excellent and eternal weight of glory whereunto through the infinite mercie of God our heauenly Father they doe as secondarie and helping causes preferre and aduance vs. Finally infinite almost in number and varietie as wel as endles in continuance are the manifold comforts belonging to the sundrie and manifold afflictions and trials of the deare children of God for righteousnes and the Gospels sake aboue that any not throughly exercised therewith shal euer know or feele what they doe meane Explication and proofe So great and so many yea euen almost about number indeede are the sundry and often renewed comforts of the afflicted seruants of God the which the children of this world cannot possibly be acquainted withall For they doe not belong vnto them neither can they receiue them because they cannot rereiue him who is the onely immediate giuer and worker of al comfort According to that of our Sauiour Christ Iohn 14. ver 16.17.18 I will pray the Father and he will giue you an other comforter that hee may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye knowe him for he dwelleth with you and shal be in you I wil not leaue you as orphanes or comfortles but I wil come vnto you And againe verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth doe I giue vnto you Let not your heart be troubled Or timerous and fearefull c. It is the part or rather the blot and iust reproach of an vnfaithfull friend to faile his friend in time of neede Our Sauiour Christ therefore being a most faithfull friend yea euen the fountaine as it were of all true friendship and fidelitie he promiseth assuredly and will most certainely performe himselfe to be a most trustie and infallible friend yea more then a friend vnto all that doe approue their faithfulnesse to him in the holy profession and obedience of his Gospell And verily if our Sauiour Christ had not alwaies hetherto performed his promise of sending his holy spirit that perfect Comforter to his seruants with his aboundant and manifold consolation according to the manifold and exquisite molestations and torments of their persecutors they could neuer haue indured those sharpe and cruell though more speedy torments executed by thâ heathen Much lesse the late more lingering cruelties of the false-beleeuing and hereticall brood of Antichrist by their long tedious and most vncomfortable imprisoning and dungeoning of the true seruants of God And therewithall by their famishing of them by their often railing examinations and siftings by their base and craftie false glozings and flatteries to seduce them by their bitter scoffings not onely at themselues which they could
argumeÌt that God hath adopted vs and taken vs to be his children You haue forgotten saith he the consolation or as we may read it exhortation yet so as wee must still vnderstand it to be a most sweete and comfortable exhortation of the Spirit of God which speaketh vnto you as vnto children My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him For whom the Lord loueth hee chasteneth and hee scourgeth euery Sonne whom hee receiueth If yee indure chastening God offereth himselfe vnto you as vnto Sonnes c. Let vs I pray you diligently reade and for ever remember this and the rest of the same Scripture as it followeth in the text and so through the blessing of God wee shall at euery neede finde it to bee a singular comfort vnto vs. Yea not onely in such afflictions as wee endure for godlinesse sake but also euen in such as God at any time layeth vpon vs more directly for our sins prouided that by them we shall learne amendment of life and be sorie that wee have offended God our most mercifull Father thereby For then as the Apostle 1. Cor 11.32 certifieth vs God correcteth vs in the world to the end we should not be condemned with the world And this may iustly be no small comfort vnto vs. For the fourth branch read 1. Pet 4.12 13 14 15 16. where the Apostle Peter teacheth as much as is contained therein yea notwithstanding the afflictions be at the sharpest though the fier thereof doe burne most hotly vpon vs. Dearely beloued thinke it not strange saith hee touching the fierie triall c. But reioyce in so much as yee are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce If yee be railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you c. Fiftly touching the readie ministerie of the holy Angels to comfort the children of God euen then especially when they are in greatest distresse we may considâr it first from their seruice offered to our Sauiour Christ in his first speciall temptations Matth 4.11 And againe in his last speciall temptation Luk 22. ââ And then wee may see it generally concerning all that bee in Christ Psalm 34 7. The Angel of the Lord pitcheth round about them that feare him and hee deliuereth them Reade also Psalm 91.11 Matth 18.10 and Heb 1.14 This might easily bee exemplified by many particulars But because this point hath beene handeled more at large before we hast vnto that which remaineth Now therefore touching the 6. branch read 1. Cor 10 13. There hath no temptation taken you but such as appertaine to man And 1. Pet. 5.9 Resist ye the Diuel steadfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world And Reuel ch 1.9 I Iohn saith the holy Apostle of himselfe euen your brother and companion in tribulation and in the kingdome and patience of Iesus Christ In which respect the Apo Paul saith also I reioice in my sufferings for you and fulfil the rest of the afflictions of Christ in my flesh for his bodies sake which it the Church whereof I am a minister c. For verily there is great vse of such afflictions of the seruants of God both for incouragement and confirmation of faith and also for mutuall comfort according to that of the same Apofile 2. Cor 1.3 c. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that wee may bee able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is steadfast concerning you in somuch as wee knowe that as ye are partakers of the sufferings so shall ye be also of the consolation This place as we see is as a ful Commentarie concerning this point of the comfortable communion of the children of God in their afflictions Wherevnto also that place is answerable which we read Heb 10.32.33 34.35 This communion is so necessarie that none can withdrawe themselues from it yet be true Christians Nay it caÌnot be so done without danger of perdition according to that which we read verses 38 39. of that 10. chap to the Heb To the which purpose consider the speech of Mordecai to Queene Ester ch 4.13.14 And the threatening of God Amos ch 6. verses 6 7 8. And that saying of our Sauiour Christ Mat 10 33. wherein he professeth that he will bee ashamed of such as be ashamed to professe his name for feare of persecution c. Wherefore let the example of Moses be alwaies our blessed imitation in that he made choise rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Esteeming the rebuke of Christ to be greater richer then the treasures of Egipt and in that respect when he came to age refused to be called the Sonne of Pharaohs daughter And finally let this comfort animate vs against that conceit which euery one is apt to discourage himselfe withall in the time of his affliction as if none were euer so afflicted as we be For it is not so we haue our companions whatsoeuer our affliction or triall is or possibly can be Let vs therefore in all our temptations quiet and comfort our hearts in the Lord and reioyce that wee haue our portion in Christ with the rest of his seruants in euery affliction wherein we suffer as Christians as the Apostle Peter speaketh 1. Epistle 4.16 Moreouer as it followeth in the seuenth branch of the answere it is not an idle or vaine comfort that the holy afflictions of the children of God doe by his fatherly prouidence priuiledge them from worldly and profane cares and troubles according to that similitude which the Apostle Paul vseth 2. Tim chap 2. verses 3.4 Thou therefore saith he to Timotheus suffer affliction as a good souldiar of Iesus Christ No man that warreth entangleth himselfe with the affaires of this life because hee would please him that hath chosen him to be a souldiar Much more therefore as the Apostle giueth thereby to vnderstand doth the true seruant and child of God free his minde from all other cares Yea hee hath it freed through the grace and mercy of God to the ende hee may attend his seruice with comfort and with good courage followe the fight of his spirituall warrefare It is reported that some of the Martyres had their bodily health more comfortably through
dearths of victuals or such plentie of sicknesses of bodies or troubles in common-wealth or any other calamitie either spirituall or temporall such as wee haue often met withall God therefore our heauenly Father giue all of vs and all his people euery where grace to acknowledge him better in his most gracious and Fatherly prouidence that so it may goe better with vs and with his whole Church for Iesus Christs sake Amen Thus farre of the Article of our faith in the fatherly prouidence of God our heauenly father yea of our faith in God the Father the first person of the holy Trinitie as well concerning the Creation as the Prouidence and all their particulars appertaining to this part of the profession of our true Christian beliefe The end of the first Booke In Thesaurum hunc verè pretiosum Carmen Paraeneticum Heu perijt Pietas perijt Doctrina Fidesque Sensim deficiens finibus orbis abit Foelicem idcirco dicamus terquè beatum Exilio pulsas qui revocare queat Ob quam difficilè est Nec quenquam credere posse Fas est humanis viribus istud opus Irritus esto labor tamen est laudanda voluntas Divini prompta Numinis acta manu En fide tandem pia fundamenta locasti Allene O foelix nobile principium Hinc Doctrina viget caelectis denique saâro Fonte educta venit Relligio Pietas Doctrinae omnimodum Doctissime pandis vsum Instruis ignaros morigerosque facis Errorum implicitos laqueis tu lumine Veri Solvis baereticos extrahis ê latebris Tu Domini leges animos servantibus addis Flectentes alió tu trahis inquè viam Pondere peccati quoque consolaris onustos Contrita dulci nectare corda potas Quum bene coepisti Divino Numine dante Vrgeto faustis hoc opus auspicijs Dimidium qui coepit habet mora nulla moretur Qui dedit incipere is perficere ipse dabit R. B. Valde exoptans petensque a Domino foelicem operis progressum THE DOCTRINE OF THE GOSPEL SECOND BOOKE VVHICH IS A PROCEEDING IN the orderly handling of the seuerall points or Articles thereof as in the first Booke AND NAMELY CONCERNING OVR BEliefe in God the Sonne the second Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer ACCORDING TO THE FVLL HISTOrie of all the foure Euangelists and out of the rest of the holy Scriptures Matth 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him 1. Epist of Iohn 3.23 It is the commandment of the Father that we beleeue in the name of his Son Iesus Christ. And Gospel of Iohn chap. 6.47.48 Verily verily saith the Sonne I say vnto you He that beleeueth in me hath euerlasting life And chap. 16.9 The holy Ghost reproueth the world of sinne because they doe not beleeue in the Sonne T C VERITAS ãâã VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS SEcond Booke briefly set downe in the Table following THe summe and order of the Articles of our beliefe which doe concerne God the Sonne explaned pages 1. â Beliefe in God the Sonne both God and Man in one diuine Person of a Mediatour betwixt God and man The ground and warrant of it page 1. and so forth to the 19. More particularly that he is God pages 4 5. 6. 7. 8. 9. 10. That he is man page 11. And the reason why both God and man in one diuine Person page 19. Reade also pages 17. 18. Beliefe in God the Sonne the same diuine Person both God and man that he is Iesus a perfect Sauiour The ground and warrant of it page 12. The sense and meaning of it page 14. The promise belonging to it page 20. The comforts arising from it page 21. The duties more generally page 25 26 27. And more particularly pages 29. 30. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the Christ or anointed of God to be the same our perfect Sauiour The ground and warrant of it page 12. The sense and meaning pages 14. 15. The promise that he should be so pages 20. 21. The comforts pages 22. 23 24. The duties more generally pages 25. 26. 27. And more particularly pages 30. 31. 32. 33. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the onely naturall Sonne of God The ground and warrant of it pages 12. 13. The sense and meaning of it pages 15. 16. The promise that he should be our Sauiour page 20. The comforts thereof page 21. The duties in generall pages 25. 26. 27. And more particularly page 28. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is our Lord. The Ground and warrant of it page 14. The sense and meaning of it page 16. The promise that he should be so page 21. The comforts arising from thence page 25. The duties in generall pages 26. 27. And more particularly page 28. 29. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne who was conceiued by the holy Ghost The Ground of the Article pag. 36. The meaning of the wordes pag. 37 38 39. The Promise thereof pag. 39 40. 41. The Comforts of it pag. 42. The Duties in respect of the same pag. 43. The Danger of not beleeuing this Article pag. 44 45 46. Beliefe in God the Sonne who was borne of the Virgin Marie The Ground of the Article pag. 46. 47 48 49. Where also of the Circumcision of our Sauiour and of his presentation in the Temple The sense and meaning of it pag. 50. The Promise that he should be so pag. 51. The Comforts thereof pag. 51 52 â3 The Duties Which beginning in the same page they are continued to the 58. The danger of not beleeuing this pa 58. An appendix Why the name of the Virgin Mary is here mentioned In the latter part of this 58. page and page 59. and â0 the former part thereof Beliefe in God the Sonne who led a most holy and righteous life full of tentations and sufferings The Ground and whole historie of it page 60. and so forth to the 87. pag. More particularly First from the time of his presentation in the Temple till about the fourth yeare of his age pa. 60 61 62 63 64. Secondly from the 4. yeare of his age to the 12. of the same pa. 64 65. Thirdly concerning the most memorable things of the 12. yeare pa. 65 66 67. Fourthly from the 12. yeare to the time that he was 30. yeares olde pa 68 Where the title of the page is wrong Fiftly from the â0 yeare to the time of his Passion which was about the space of three yeares aâaâe from the time of his baptisme To be discerned from the computation of foure Pââeâââârs succeeding the
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 SacrameÌts 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 saâd 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
Hebrew language into Greek Christ What it is in ours we shall seâ a none This title also is verie frequentlie and often ioyned with Iesus and with the fourth title Lord. As Luk 2.11 A Sauiour which is Christ the Lord. And Act 2.36 Let all the house of Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And euery where in the Epistles of the holie Apostles Sometime with Iesus alone as in the two former epistles of Iohn And sometime singled alone by it selfe as 2. Cor ch 5. And 1. epi of Peter diuerse times But in his 2. epist conioined after this sorte Our Sauiour Iesus Christ. And our Lord Iesus Christ. Question Nowe in the third place what ground of holie Scripture can you alledge for the third title Sonne of God Answere Wee haue two sortes of Testimonies The one of such as doe intitle him to be the Sonne of God without any further addition though in a singular manner so as no other beside him is the Sonne of God The other sorte is of such as doe call him more fullie and expreslie the onely begotten Sonne of the Father and his owne Sonne and his Sonne singularlie beloued ExplicatioÌ proofe There are two sorts of them indeede And these latter may well be accounted an interpretation of the former Question Let vs call to minde some examples of either sort Which are they of the first sort Answere In the first ch of S. Luke the Angel telleth the Virgin Marie that the childe which she should conceiue in her wombe beare should be great and that hee should be called the Sonne of the most high verse 32. And againe vers 35. That holie thing which shal be borâe of thee shal be called the Sonne of God saith the holie Angel Beliefe in God the Sonne who is the onely Sonne of the Father The reason why he must be so called was no doubt because hee answereth to his name and is so in most perfit truth And thus Acts 9.20 the Apostle Paul immediatlie after his miraculous conuersion from his sin after his calling to the office of Apostleship preached in the Synagogues of the Iewes that Christ was the Sonne of God And the Apostle Iohn 1. epi 3.8 For this purpose appeared the Sonne of God that he might loose the works of the Diueâl And ch 4 vers 14.15 We haue seene doe testifie that the Father sent the Sonne to be the Sauiour of the worlde Whosoeuer confesseth that Iesus is the Sonne of God in him dwelleth God and he in God And chapt 5. verse 5. Who is it that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God yea in the sâme chapter by an often repetition about eight or nine times And namely verse 13. These things haue I written to you that beleeue in the name of the Sonne of God that ye may knowe that ye haue eternall life and that ye may beleeue in the name of the Sonne of God And in the Gospell according to the same Euaâgâlist chapter 1.14 Iohn the Baptist saw and bare recorde that Christ whom âee bâpt zed was the Sonne of God And vers â9 Thou art the Sonne of God saith Nathanaell And chapter 3.17 God sent not his Sonne into the world that hee should condemne the world but that the worlde through him might be saued And againe verses 35.36 And chap 5. from the 19. verse to the 28. about ten seuerall times And chap 8.16 and chap 9.35.36.37 and chapt 20 31. These things are written saith the Euangelist that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name Yea this is the ende of all Preaching also and of Baptizing c. Matâh 28.19 And Ephes 4.11.12.13 Till wee all meete together in the vnitie of Faith and knowledge of the Sonne of God And no maruell seeing Christ the Sonne of the liuing God as Peter professed being so taught of the Father âs the rocke and foundation of the Church Matth 16. verses 16.17.18 In these and in manie other places our Sauiour is called the Sonne of God without any further addition Question Let vs nowe likewise call to minde some of the latter sorte Which may they be Answere In the first chapter of the Euangelist Iohn verse 14. The word saith hee was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And verse 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father hee hath âeclared him ExplicatioÌ proofe Here indeede is a further addition which sheweth more plainely that our Sauiour is so the Sonne of God as no other is that is to say his naturall Sonne and therfore verie God of the substance of the Father So that this Filiation as we may say or comming to be a Sonne is not by creation nor by begetting or adoption in time but by an eternall beginningles generation And there are otheâ testimonies of this sort as Iohn 3.16 and verse 18. and 1 epist chap 4.9 and Hebr 1.5.6 The same thing is lihewise confirmed by this that our Sauiour is called Gods owne Sonne as Rom 8.32 Hee spared not his owne Sonne saith the Apâstle And our Sauiour him selfe Iohn 5.17.18 affirmeth in like manner that God is his owne Father or properlie and singularlie his Father Patera idion Finallie it is euident by this other addition that hee is the beloued Sonne of God as Matth 3. verse 17. God the Father saith at the baptisme of our Sauiour This is my beloued Sonne in whom I am well pleased And againe ch 17. at the traÌsfiguration This is my beloued Sonne in whom I am wel pleased heare ye him Question The fourth title is yet behinde What ground haue you therfore that this the onely begotten Sonne of God is our Lord Belâefe in God the Sonne who is our Lord. â Answere King Dauid long before the appearing of the Sonne of God in the flesh called him by the Spirit of Prophesie his Lord Psal 110. in the beginning of the Psal The Lorde saith hee said to my Lord sit thou on my right hand c. ExplicatioÌ proofe That king Dauid spake these words of the Sonne of God our Sauiour himselfe declareth Matth 22.41 c as though he should haue said The Lord Iehouah God the Father said to my Lord Iesus Christ the Sonne of God c. Whom Dauid knewe before to be appointed of God to appeare in the nature of man Read also Iohn 20.28 the profession of Thomas Thou art my Lord and my God And Acts 10.36 Christ is Lord of all And 1. Corint 1.1.2.3 and chapt 2.8 and Philip 2.19 But the places are aboue repetition For he is called the Lord or our
Lord as often almost as mention is made of him speciallie in the Epistles of the holie Apostles Thus much therefore in the first place concerning the groundes of this part of the profession of our beliefe in IESVS CHRIST the onely SONNE OF GOD OVR LORD NOwe in the second place according to our order of inquirie let vs come to the meaning of these Tiâles Question And first what is the meaning of the Title IESVS Answere IESVS is a word of the Hebrewe language all one in signification with our english word Sauiour Explication and proofe This title therfore as was touched before describeth the office of the Sonne of God both God and Man in the person of a Mediatour betweene God man from the most gracious effect and benefit therof which is that hee deliuereth and saueth vs. As Ephes 5.23 Christ is the head of the Church and the Sauiour of his bodie This is the verie ende wherefore hee came into the world as we read Iohn 3 17. God sent not his Sonne into the world that he should condemne the world but that the world might be saued through him And 1. epi 4.14 We haue seene do testifie that the Father sent the Sonne to be the Sauiour of the worlde Likewise Acts 16.31 Beleeue in the Lord Iesus Christ say Paul Sâlas to the keeper of the prison and thou shalt be saued and thine housholde And 2. Pet 1.1 And in other places of that epistle the Greeke word signifying a Sauiour is ioyned with the Hebrewe word Iesus for interpretations sake as wee say in our tongue Iesus our Sauiour See chapter 1. verse 11. and chap 2.20 and chapt 3.18 The excellencie of which benefit of saluation hath bene heretofore more at large described vnto vs in the beginning of this second part of our Treasurie Nowe therefore onely for a word of remembrance and for reference sake vpon this so iust an occasion Question What is that from the which our Sauiour doth deliuer and saue vs Answere Hee saueth vs from our sinnes as well touching the offence thereof against God as the guiltinesse of our owne consciences and also concerning the most woefull and euerlasting punishment both of soule and bodie due vnto them Finallie our Sauiour saueth and deliuereth vs from the power and dominion both of them and also of the Diuell So in deed doth the Angel of the Lord interprete this name or Title Iesus Matth. 1.21 ExplicatioÌ proofe Thou shalt saith hee to Ioseph call his name IESVS for hee shall saue his people from their sinnes The signification of the word is yet of a more large extent as hath bene declared heretofore from whence let vs call to minde that which is furthermore to be considered for the morefull vnderstanding of this pointe Question Wee hast nowe to the Title CHRIST What is the meaning hereof The word Christ beeing a Greek word of the same signification with the Hebrew word Messiah Answere it signifieth in our language the anointed noteth vnto vs the diuine ordination calling of our Sauiour Christ to the performaÌce of the office of Mediatourship in the nature of Man for the effecting of the saluation of vs of his whole Church Beliefe in God the Sone who is the Christ. That this is so it may be remembred The meaning of it from that which was alledged a while since out of Iohn chapt 1.41 And wee may see it likewise Isai 6.1 c. and Luke 4.18 ExplicatioÌ proofe c. Where our Sauiour speaketh of his calling to the office or function of his most holie Prophesie The like is testified concerning his calling to his most holie Priest-hood and kinglie dignitie Hebr chapt 5. verses 4.5.6 No man taketh this honour vnto himselfe but hee that is called of God as was Aaron So likewise Christ tooke not to himselfe this honour to be made the high Priest but he that said vnto him Thou art my sonne this day begate I thee he gaue it him As hee also in other place speaketh as the same Apostle addeth Thou arte a Priest for euer after the order of Melchisedech that is in a kinglie order So then in our Sauiour Christ by this his three-folde office and dignitie of Prophetship Priest-hood and Roiall principalitie is the full accomplishment of all that was figured vnder the law by the materiall annointing of some of the holie Prophets and more vsuallie of the high Priestes and Kings of Iudah And therefore it is written that though our Sauiour was not annointed with outward oyle as they were yet hee was spirituallie and by a diuine consecration sanctified of God to a more singular worke then would be performed of any one or of all the most holie Prophetes Priests and Kings that euer were accordingly is said to haue bene annointed with the oile of gladnesse aboue all his fellowes Psalm 45.7 and Hebr 1.9 Of the which more when wee shall come to speake of the comfortes of faith concerning this point In the meane season it shall be good to our present purpose to consider the reason why our Sauiour Christ was thus annointed to this three-folde office Question What therfore was the reason of it Answere He was ordained of God to be a Prophet to teach and instruct vs in the perfect knowledge of the good will of his heauenly Father toward vs wherof wee are naturallie and of our selues altogether ignorant Hee was ordained an high Priest to make satisfaction for our sinne by his death and by prayer to obtaine pardon for vs miserable sinners He was ordained a spirituall King and the Prince of our saluation to maintaine vp-holde the same against the power of the Diuell and what-soeuer else would hinder it seeing wee poore fraile and feeble creatures haue of our selues no power at all to resist them ExplicatioÌ proofe Thus then that most high and holie office of our Sauiour Christ beeing an office of wisedome holinesse and strength it is most gratiouslie fitted and disposed of God for the reliefe of all our necessities The principall wherof as you haue truely answered are ignorance wickednes and weakenes in our selues Yea not onely before wee are called to the knowledge and faith of the truth which is in Christ but euen when wee are come to the highest measure of that grace which God bestoweth vpon vs further then it pleaseth him in and through our Lord Iesus Christ to strengthen and vp-holde vs. According to that which wee read 1. Pet 1.2.5 and chapt 2.24.25 And 2. Cor 12.8.9 And Iohn 15.5 Where our Sauiour Chr himselfe affirmeth as much saying Without me ye can doe nothing Where note that hee speaketh of his most choise Disciples Thus much for the interpretation of the Title of Christ Question Now what is the meaning of this that the same our Sauiour Christ is called the Sonne of God yea his onely begotten and most deare Sonne Answere This sheweth plainelie the most
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâme Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâkilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
howe singularlie well pleasing it is vnto God that Sinners should repent and how readie hee is to accept of such as doe so Luke chapt 15. from the beginning to the ende of the same Yet with this condition that it be in truth and that there be no generall relapse and falling away to sinne againe because then all is lost yea a more woâfull estate attendeth all such as our Sauiour admonisheth and warneth vs Matth 12.41.42.43.44 45. Thus farre concerning the doctrine of Faith more generallie and also concerning repentance arising from and with the same as our Sauiour taught it Wee come to his doctrine concerning the seuerall Articles of our Faith or Beliefe And first concerning the vnitie of the Godhead he teacheth plainelie that there is one onely God as we read Mark chapt 12.29 Wherevpon as it followeth verse 32. Well Master saith the Scribe thou hast said the truth that there is one God and that there is none but hee Our Sauiour Christ teacheth also this one onely God is all onely goodnes so that none is good but hee as touching both the originall and also the perfection of goodnes Matth chapt 19.17 and Luke 18. verse 19. Hee teacheth also that this one onelie true GOD is of a Spirituall nature infinite inuisible and incomprehensible and that therefore he requireth that such as worship him should performe it in spirit and truth Iohn ch 4. verse 24 God is a spirit c. Let this suffice for a tast of the most excellent doctrine of our Sauiour Christ concerning the Vnitie of the Godhead Let vs proceed to his doctrine touching the dictinction of Persons the Father the Sonne and the holy Ghost And first that our Sauiour distinguisheth the Persons in the Deitie or Godhead it is euident in that hee saith that hee came from the Father Iohn 6.29 and chap 10.36 And likewise in that he saith that the holy Ghost proceedeth and is sent both from the Father and the Sonne Iohn chap 1â 26 and chap 15.26 and chap 16.7 But most plainely in the forme of Baptizing into the name of the Father and also of the Son and of the holy Ghost instituted by the diuine authoritie of our Sauiour himselâe Mat â8 â9 Now let vs briefly obserue his doctrine concerning euery person distinctly And first concerning the Father he teacheth that he is the almightie God Iohn 10.29 My Father is greater then all c. That hee is a Father most properly in respect of our Sauiour himselfe he teacheth plainely Iohn 5.28 For he saide that God was his own Father yea and that also with an equalitie of Person aâ the Iewes did truly though not obediently vnderstand him as it is euident in that place Yet he doth not teach that God is so his naturall Father onely but that hee is a Father to all the elect through him by adoption and grace according to that Iâhn chap 20.17 I ascend to my Father and to your Father and to my God and your God And as he doth likewise cal him our Father in many other places of the Gospell and namely where he teache h vs and all Christians together with these which were his choise Disciples at that time to pray to God as to our heauenly Father Mat 5 45.4â aâd ch 6. verses 9.14 15. Our Sauiour teacheth vs also that God the Father is the maker of heauen and earth Mat 19 4. For in that he alledged Moses as a true and faithfull historiographer in one point of the Creation he confirmeth the whole historie thereof as it is recorded by the same Prophet He teacheth also that God the Father is the most wise and prouident ruler and goue nour ouer all yea so that a sparrowe falleth not to the ground nor one haire from the heades of Gods children without his Fatherly prouidence Mat 10.29.30 The which most holy and comfortable doctrine hee doth most earnestly teach and affirme in the 6. chap of the same Gospell Read also chap 7. verse 11. and chap 26 53. The Angels are vnder his Fathers gouernment Yea the calling and saluation and whole gouernment of the Church is in his Fathers hand Mat chap 11 2â.26 The same is likewise euident from his most diuine and heauenly prayer Iohn chap 17. Thus much for a handââll of âhe doctrine of our Sauiour concerning the first Person of the holy Trinitie God the Father Secondly tâuchinâ himselfe the second Person of the holy Trinitie he teacheth first concerning his Person that he who was from all eternity very God and in t at respect equall with the Father as we sawe euen now is also euer sinâe his incarnation very man and so in one Person both God and man Yea our Sauiour taught this so plainely that as true beleeuers were confirmed by it to beleeue in him accordingly Iohn chapter 16 29 30. so the vnbeleeuing and contradicting Iewes stumbled at it more and more Iohn 5.28 as was also alledged a liâtle before as we may read further chap 10.33 But for the further confirmation that this doctrine was taught by our Sauiour read ch 14.7 c. in the same Euangelist and chap 10.30 I and my Father are one Moreouer for the proofe of his diuine prouidence and gouernment together with his Father ouer all things both naturall in the world and namely touching the bodies of men and also ouer all spirituall things in the Church of God and specially concerning mens soules we read his plaine doctrine generally affirmed Iohn 5 17 My Father worketh hitherto and I worke And verse 19 20 c Then answered Iesus and saide vnto them verily verily I say vnto you The Sonne can doe nothing of himselfe saue that which hee seeth the Father doe for whatsoeuer things he doth the same doth the Sonne also For the Father loueth the Son and sheweth him all things c. And now touching his office he taught with like plainenes while he was here on earth that he was the Messiah and annointed of God Luke 4.17 c. 21. And Iohn 4 25.26 He said to the woman of Samaria I who speake vnto thee am he And chap 6.27 he affirmeth to the same ende that God the Father hath sealed him And ch 8.12 and ch 12.35.36 and againe verse 46. I am the light of the world c. Concerning his Priest-hood and the sacrifice thereof in that he was to offer vp himselfe to the death of the crosse our Sauiour foretold it that it should so come to passe and also what should be the mightie and wonderfull effect of it in that by the vertue thereof he would draw all men to himselfe that is so many as were giuen him of God for whom he died c. Iohn 12.23.24 and verses 32.33 But of this more when we come to the doctrine of his death Now concerning his kingdome he professed plainely that it is not of this world that is after the manner of the earthly and transitorie kingdomes therof Iohn 18. â6 And
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stââ-bournes and crueltie against hâm and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâre the Iewes and also by the example of that speciall rudes by thaâ thrust in himselfe without his mariage garment And châp 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accârding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâwise that fâarefull vengeance is to be looked for from his hands against euery vnprâfitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâkers of heauenly glory Noâ let vs proceed according to the order of the articles of our beliefe The next doctrâne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâentimes foreteâl his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâh when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and ââuine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâstour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
ridiculous and vnsauorie iest For by occasion that our Sauiour speaking in the holy language or in the Syrian tongue of neare affinitie with it calleth him Eli that is my God and doubleth his speech see say they he calleth for Elias and so they tosse this speech one to another as though they should say he calleth vpon God but he may as well looke for helpe from Elias as thinke to find helpe with God The name of Elias is indeed a word that signifieth God yea the Lord my God the which no doubt was giuen vnto him as a profession of the faith of his parents according to the couenant which God made with his people to be the Lord their God Elijah The Lord is my God And our Sauiour doth in his words in special maner looke to the promises of God made to him as the ground of his couenant toward his people but nothing at all to the person of Elijah If it had bin his pleasure to haue come downe from the crosse he would haue done it without the helpe of Elijah Let vs therefore leaue these scorners branded for euer with their owne iust reproch for this petulancie and wanton mockerie in so graue a matter as this was aboue all other that they had to deale with And let vs by beholding their shame take warning that we do neuer thinke or speake lightly of any of the graue matters and mysteries of God but cleane contrariwise let vs by all meanes both by thought word and deed giue all the honour and glory that we can vnto them and specially in respect of those things which doe concerne our most reuerend and blessed redemption NOw let vs come to the second speach of our blessed Lord and Sauiour which was this I thirst A short speech indeed but that which containeth matter of great and large moment as we may perceiue by that report which the Euangelist Iohn maketh of it as hath beene rehearsed before Let vs therefore from his report consider of it We cannot denie but the vineger was giuen to our Sauiour in mockerie rather then of good will to quench his thirst answerable to their deriding speeches at the same time as wee haue alreadie seene And like enough that they might euen of purpose offer him their vntooth some potion to drinke oftener then once to molest and trouble him therwithall But seeing we haue already taken our leaue to leaue them with their wicked scoffings let vs now looke onely vnto the most graue and holy mind of our Sauiour in these words I thirst according to that as was said which the Euangelist Iohn maketh report of them vnto vs. He therefore giueth vs plainly to vnderstand that although our Sauiour Christ could not but thirst and that from a most vehement and continued drought more vehement then that of Sampson Iudges ch 15. verse 18. or then Dauids thirst 2. Sam 23. verse 15. he hauing passed through many most hote and tedious brunts for so many houres both on the crosse and before his fastening therevnto yet that hee might in complaining of his most naturall and vehement thirst make it manifest that he thirsted more to doe the will of God and to procure our saluation then to take any bodily refreshing the Euangelist Iohn telleth vs that he spake of his thirst to the ende that the Scripture might be fulfilled in this behalfe And that for the same cause he did now tast of this vnpleasant drinke though he had refused before to tast of it So then it appeareth plainely that our Sauiour was most willing to indure the vtmost of that crosse which was laid vpon himselfe and whereunto he was afterward fastened to the end he might make a full satisfaction for our sinnes that there might be no after reckoning no not so much as for one farthing as we may say vnpaied rather then in the least thing to seeke his owne priuate and naturall reliefe And this is a very weightie and worthy matter for vs all very diligently and thankefully to muse and meditate vpon as wee shall haue occasion in the comforts and duties to call to minde againe But in the meane while for the clearing of this point let vs not neglect the diuine prouidence of God whereby it came to passe that these scorners in vsing their diligence though mockingly to reach our Sauiour vineger did fulfill that which was foretold almost a thousand yeares before by the spirit of prophesie as we read Psal 6â 20.21 Rebuke hath broken my heart and I am full of heauines and I looked for some to haue pitie on me but there was none and for comforters but I found none For they gaue me gall in my meate and in my thirst they gaue me vineger to drinke This was indured of Dauid to speake metaphorically and typically for he found a hard diet from the hand of his persecutors but it was really and properly fulfilled in our Sauiour Christ Thus much for the interpretation of the second speech THe third followed immediate after that hee had receiued that is after that hee had drunke the vineger that was reached vnto him by a sponge put vpon an hyssop or as some doe thinke rather vpon a Rosemarie stalke lengthened as Matthewe and Marke declare by a reed Piscator in Ioh cap 19.27 in Scholijs a cane reed as it is like whereunto the end of the stalke was put that it might be long enough to reach vp to the mouth of our Sauiour vpon the crosse The speech of our Sauiour was this It is finished A short speech like to the former and of the like weight of a more large and generall extent as we are now to consider For it containeth a most large and holy testimonie euen from the sacred mouth of our Sauiour who is the truth it selfe that all things appointed of God to be indured of him in his passion were now at the last point yea that all whatsoeuer was either foretold by the holy Prophets or prefigured in the lawe were now fulfilled euen vnto the point of death So that nothing remained at this instant for the perfecting of the most holy sacrifice which he was to offer vp for the satisfaction of Gods iustice and for the eternall redemption iustification and sanctification of all the elect of God but euen the last act as we may say of the passion which was death it selfe and therein the surrendering vp of his soule into the hands of his Father So that here wee haue a most full and perfect ground to proue the absolute perfection of the sacrifice of our Sauiour Christ in that hee offered vp himselfe to be a propitiation for our sinnes and for the sinnes of all the elect from the beginning of the world to the ende thereof when once he had died the death For now there was nothing else remaining as we may say but the actuall passion of death it selfe But the consideration of this perfection of the sacrifice wee will
flocke shall be scattered And againe verses 54 and 56. And chap 27. verse 9. 35. Likewise Marke 14 verse 21 27 49. And chap 15 28. Luke 22 37. Iohn chap 13 18. And chap 18.9 And chap 19 verse 11. Our Sauiour telleth Pilate that hee could haue had no power at all against him except it had beene giuen him from aboue And verses 24 28 29 36 37. To this purpose also let it be obserued that God by his speciall prouidence disposed of the time of the death of our Sauiour Christ according to his owne pleasure against the minde of his aduersaries to the end that euen the time it selfe might as it were speake with liuely voice that Christ is our true Passeouer Reade Matth 26 5. Iohn 19 13 14. And beside this very time they had no power to accomplish that which their malice intended as our Sauiour himselfe giueth to vnderstand Matth 26 55. And the Euangelist Iohn chapter 7. verse 30.44.45 46. And againe chap 8.20 No man laied handes on him for his houre was not yet come And now howsoeuer the Iewes did most wickedly in all that they did against our Sauiour seeing all proceeded of their owne malice without any cause giuen by our Sauiour yet that God neuertheles did in his most holy wisedome and in most perfect righteousnes and mercie ordaine that our Sauiour should thus suffer it may be euident both from those most holy ends which he propounded to himselfe and also by the most holy meanes it selfe which he vsed to effect and bring to passe the same The ends which God propounded to himselfe were his owne glorie and the saluation of his elect The meanes thereof is such as setteth out his most holy and excellent wisedome insomuch as therein he approueth himselfe perfectly iust and perfectly merciful in sauing poore sinners perfectly iust in punishing our sinnes fully and perfectly in our Sauiour and perfectly mercifull in the free pardon and forgiuenesse of our sinnes and in the free gift of eternall life for our SAVIOVRS sake albeit wee ãâã selues neither haue made neither can possibly make any satisfaction to the iustice of GOD for the least of our sinnes Thirdly that our Sauiour Christ had to deale with the strict iustice and seuere wrath of God it is euident Luke 22.41.42.43 44. And Mat 26.39.42.44 and chap 27 46. For it is to him alone that he praieth in his bitter agonie that if it were possible hee might haue beene deliuered from that cup of his wrath which then hee felt to bee prepared for him And to him alone hee maketh his mone when the same was powred downe into his bowels and was as a most sharpe fire in his bosome c. as wee haue seene at large heretofore This is so necessarie to be obserued that we shall vnderstand no part of the sufferings aright vnlesse wee consider the stroake of Gods diuine iustice therein The same places doe declare also according to the fourth and fift obseruations that the sufferings of our Sauiour Christ were most sharp and extreame yea and by the whole course of the holy storie of his suffering wee may easily perceiue according to that which hath alreadie beene saide of them that they were all of them in their seuerall kindes very grieuous and full of the greatest indignitie that might bee vnto so reuerend a person as our Sauiour was So that it may truly be saide that they were a hellish that is a most painefull and ignominious kinde of sufferings more inward in soule then outward in body as hath beene further declared heretofore answerable to the similitude of a cuppe and potion whose working is inward and according to those speeches of the holy Prophets Psal 30.3 and 86.13 and 116.3 and Ionah chap 2.2 And thus we may truly say as a learned minister of the Gospell saith Vnicus Iesus Christus suo corpore crucifixus noster est Seruator longe aliud maius crucis onus anima sua perpessus nimirum iram Dei aduersus nostra peccata cui ferendae vel ipse Christuâ impar fuisset nisi Dietate sua sistinente ipsum tantum abest vt hac in parte potuerit vlla re creata inuari Beza Hom in hist Passionis 27. That is Onely Iesus Christ crucified in his body is our Sauiour who suffered a farre other manner and a more burthensome crosse in his soule then that euen the wrath of God against our sinnes to the induring whereof euen Christ himselfe had beene to weake saue that his Godhead did sustaine himselfe so farre was it off that any creature could relieue him The want of which due consideration hath caused some to thinke that Christ should descend to Hell to suffer there and other to seeke to reitterate the sacrifice of Christ in the Masse or to eeke the merit of CHRISTS sufferings by the merite of their owne workes as if the sufferings and sacrifice of our SAVIOVR were not of themselues once for all fully sufficient Sixtly that our Sauiour Christ of his vnspeakable loue did most willingly indure all his sufferings yea euen the most grieuous of them for our sakeâ how vâworthie soeuer we are to be any thing at all respected of him it doth plentifully appeare both by his owne practise and also by sundrie other testimon es of the holy Scriptures By his practise in that hee goeth vp to Ie uâalem though hee knewe pefectly that at the same Passeouer hee should be betraied most shamefully intreated and at the last most cruelly crucified as Iohn 12 2â.24 The houre is come c. And chap 13.1 Now before the feast of the Passeouer saith the Euangelist when Iesus knewe that his houre was come that hee shouâd dâpart out of this world vnto the Father for as much as he loued his owne which were in the world to the ende hee loued them c. And chap 16.32 and chap 17 1. Read also Mat 20.18 Behold wee goe vp to Ierusalem and the Sonne of man shall be deliuered vnto the chiefe Priest Likewise Luke chap 18 3â Now when our Sauiour came to Ierusalem what doth he doth hee withdraâe himselfe Nay hee knoweth the desire of thâ Iewes to apprehend him when he should be from the people lest they should mâke some vprore and knowing also that the Diuel had put into the heart of Iudas to betraie hâm according to that their desire he goeth in the night to such a place aâ was knowne to Iudas and whether he knewe that Iudas would guide the chiefe Priests and their companie to apprehend him Yea and when the companie commeth our Sauiour flieth not one steppe from them Nay he goeth to meeâe them aâd yeeldeth himselfe into their hands Yet so as he letteth them well perceiue both by word and by deede that vnlesse he of hiâ owne accord had beene willing to be apprehended they could haue had no power ouer him as wee haue seene alreadie in the course of the Storie The same thing is
assuredly shortly after to performe And verily hee hath effectually performed it both on their behalfe and on ours that wee might likewise by faith in him ouercome as it is testified in other places of the holy Scriptures And namely in the 1. Ep. of Iohn ch 5 verses 4.5 For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith Who is it that ouercommeth the world but he who beleeueth that Iesus is the Sonne of God Thus then our Sauiour beginning to comfort his Disciples in the Gospel of Saint Iohn from the beginning of the 14. chapter hee continued still more and more to comfort them as hee himselfe saith in the same chapter verses 28.9 And againe chap. 15. verse 11. And chap. 16.1 and verses 6.7 And last of all hee ended with most sweete and comfortable wordes verse 33. as wee saw euen now So that it is very euident that our Sauiour would haue his death and whole sufferings and his departure out of this world bodily to be a most plentifull argument of all comfort to his Disciples Apostolicall first and then to all other Christians and to his whole Church for euer Thus much therefore more generally for our comfort as touching the fruites and benefits which wee doe enioy from the sufferings of our Sauiour Christ according to his owne most sweete and consolatory speeches which hee vsed to his Disciples to comfort them against all whatsoeuer might be most discomfortable to them NOw let vs furthermore well weigh and consider how the same and like comforts may likewise be warranted vnto vs from the rest of the holy history of his sufferings and from the testimony of other Scriptures We will collect them as briefly as so large an argument will permit And to beginne withall well may it bee an exceeding comfort vnto vs that as wee haue seene our Sauiour indured all his sufferinges throughout the whole tedâous course of them most willingly for our sakes For hence were they satisfactory to the iustice of God on our behalfe which otherwise they could not haue beene Yea not only the coÌsideratioÌ of this one vertue but also of all the excellent vertues of our Sauiour shining forth most brightly throughout the same his sufferings as wee haue liâewise seene they may iustly be so many comforters to cheare vp our hearts as it were by the light and warmth of the Sunne in the whole race which it runneth from morning to noone from noone to night euen so often as we shall renew and settle the thoughts of our mindes thereon Doubtlesse through the blessing of God they will be as the renewing of the day vpon vs by the new arising of the Sun of righteousnes to bring the health of his Sun-beames vpon our soules and consciences The answere which God the Father gaue to our Lord Iesus Christ his Sonne at his first enterance into his most bitter passions was an answere containing much comfort in it not onely in respect of our SAVIOVR himselfe but also in respect of vs as we reade Iohn chapter 12. verse 28. For God our heauenly Father promised it at that time and hath no doubt and doth performe it still and so will doe to the end of the world and for euer in glorifying his owne name and the praise of his mercies through the sufferings of his Sonne And the rather because euen then when our Sauiour was in one part of his most grieuous trouble and discomfort God sent his Angel to comfort him so that howsoeuer the hatred which was due to our sinnes fell vpon him yet it was vnpossible that God should not loue and tender him for his owne sake Whereby also we may comfort our selues to beleeue that although we may be sondry times troubled in our soules in our praiers and euery other way for our triall yet for our Sauiours sake God will heare our troubled praiers and support vs in all our distresses if we be desirous to submit our wills to his will as our Sauiour did It may well be comfortable to vs that when the enemies of our Sauiour came into the garden to apprehend him they were not able to stand before him but fell downe backward much lesse had they beene able to apprehend and take him in deede saue that our Sauiour for obedience sake to God and for the loue which he did beare to vs and our saluation he did of his owne accord yeeld himselfe and therewithall by his diuine authority set his weake Disciples at liberty at the same time vntill they should be made more fit to endure such trialls as they were for their parts in some respectes to be exercised with though our Sauiour onelie and alone suffered for our redemption and saluation IT is comfortable to consider that at the examination of our Sauiour before the high Priest the witnesses which came forth against him were confounded and had nothing in truth to accuse him of worthy the least blame For hereby it is made the more cleare vnto vs that hee died for our sinnes and not for any of his owne It is very comfortable that at the same time our Sauiour plainely professed himselfe to be the naturall and very true Sonne of God and that hee will assuredly come againe in glory to iudge the world Yea that hee doth this albâit he knewe that his aduersaries would be inraged thereby and euen from thence take the occasioÌ of putting him to death For hereby these comfortable Articles of our faith are singularly confirmed vnto vs. That silence also which our Sauiour vsed in some part of this examination before the high Priest as also afterward at some seasons before Pilate and Herod hath matter of comfort in it in that hee being as the sheepe dumbe before the shearer as the Prophet Isaiah prophesied of him that hee should be he did euen thereby also shewe himselfe willing to offer vp himselfe in sacrifice to God for vs what meanes so euer were sometime offered of getting fauour with Pilate or Herod against the wicked Iewes or with the Iewes themselues insomuch as he sought no fauour at their hands Of the which silence of our Sauiour thus writeth Beza worthily well saying Felix itaque felix inquam pretiosum silentium quo nobis os aperitur non solum vt Deum alloquamur sed vt magna cum fiducia clamemus Abba Pater Rom. 8.18 Gal. 4.6 Tantum ab est vt illo nos oporteat offendi That is O happy yea I say O happie and pretious silence whereby our mouth is opened not onely so that we may speake vnto God but that with great assurance we may crie Abba Father So farre off is it that we should be offended at him herein ANd that we may proceed according to the order of the holy History It is very comfortable that albeit Peter fel lamentably in this first examination yet we cannot but behold a very gratious fruite
Rom 4 25. Hee was deliuered to death for our sinnes Likewise 1 Corin 15.3 Christ dyed for our sinnes according to the Scriptures And 2. Epistle 5.21 God made him which knewe no sinne that is him who neuer sinned neither was naturally tainted with any infection of sinne to be sinne for vs that is to be accounted a sinner and sinfull and to beare the punishment of sinne our sinnes being imputed to him that we might through faith in him bee iustified in the sight of GOD by the imputation of his righteousnes vnto vs. And Ephe 1.7 We haue redemption saith the Apostle through his blood euen the forgiuenesse of sinnes according to the rich grace of God And againe Colos 1.14 And Heb chap 9. verses 22.23.24.25.26.27.28 This is that which Iohn the Baptist Preached of our Sauiour that hee is the Lambe of God which takâth away the sinne of the world as Saint Iohn the Euangelist hath recorded it Gospell chap 1.29 And in his 1. Epistle chap 1.7 The blood of Iesus Christ the Sonne of God cleanseth vs from all sinne And ch 3.5 Yee knowe that he appeared to take away our sinnes and in him is no sinne And Reuel 1.5 Iesus Christ loued vs and washed vs from our sinnes in his blood Sinne being thus forgiuen vnto vs through the death and sufferings of our Lord Iesus Christ the wrath of God must needes cease according to that 2. Cor 5.18.19.20 And 1. Thes 1.10 The Sonne of God deliuereth vs from the wrath to come The wrath of God ceasing it cannot be but the punishments must needes cease at the least so farre forth that they shall not be hurtfull vnto vs but rather shall be furtherances of our saluation And among the punishments first as touching the abating of the strength of sinne and of the heate of lust in our wicked nature by vertue of the sufferings of our Sauiour Reade Rom 7.1.2.3.4.5.6 Where the Apostle Paul speaking figuratiuely of our second mariage to Christ hee sheweth that wee are thereby become dead to the Lawe which was as our first husband engendring the fruite of sinne to death and doe nowe by our second husband Christ bring forth fruite vnto GOD. And chap 8.10 If Christ be in you the body is dead because of sinne And Galat 2.19 I through the Lawe am dead to the Lawe and that I might liue vnto GOD I am crucified with Christ Thus the applying of the death and sufferings of our Sauiour by a true and liuely faith to the soule of a penitent sinner it is of like nature to a strong corasiue laide to a sore which eateth out the rotten and dead fleshe that lyeth festering in it as was obserued in the Doctrine of Repentance The greatnes of which benefite may be the more clearely discerned of vs if wee doe consider on the contrarie that it is the greatest and most grieuous plague and punishment of all other for a man to bee giuen ouer to a reprobate minde to followe sinne with greedines and so to haue one sinne punished as it were with another to the increase of most heauie vengeance from the reuenging hand of God in the ende Rom 1.24 c. and chap 2. verse 5. And therefore doth our Sauiour teach vs to pray so earnestly that God would not leade vs into temptation Secondly that the hand writing or inditement and curse of the Lawe of God whâch was against vs is now taken away by the death and sufferings of our SAVIOVR yea and that the power of death and of the Diuel and of all our aduersaries both of fleshe and spirit are not onely disaduantaged but euen quite ouerthrowne and vanquished we read it affiâmed partly Gal 3.13 in that the holy Apostle very comfortably assureth vs that CHRIST hath redeemed vs from the curse of the Lawe when hee was made a curse for vs. For saith he it is written Cursed is euery one that hangeth on tree And this did our Sauiour for vs. Moreouer Colos chap 1.13 And chap 2.14 our Sauiour Christ hath vpon the crosse spoiled the diuels of their power and deliuered vs from all power of darkneâ c. Likewise Heb ch 2. v 9. c. to the end of the chapter wee reade the same thing testified And also Iohn 12.31 and 1. Epistle 3 8. Likewise in that our Sauiour Christ hath died the death which is the wages of sinne he hath by enduring the penaltie of sinne deliuered vs from death which came vpon vs thereby He hath deliuered vs also from all the tyrannie and malice of all the wicked instruments of the Diuel which he enrageth against the children of God here in this present euill world yea euen from all inordinate desire after the vaine glory and applause of this vaine world and the children thereof according to to that Gal 1 4. Our Lord Iesus Christ saith the Apostle gaue himselfe for our sinnes as was alledged before and then hee addeth furthermore that hee might deliuer vs from this present euill world according to the will of God our Father To whom be glory for euer and euer Amen And chap. 6.14 God forbid saith he that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world To conclude our Sauiour Christ hath by his death ransomed vs from all our enemies as Zacharie by the spirit of prophesie hath testified in generall Luke 1.68.69.70.71.72.73 Blessed be the God of Israel saith he because he hath visited and redeemed his people c. As hee spake by the mouth of his holy Prophets which were since the world began saying That he would send vs deliuerance from our enemies and from the hands of all that hate vs. And thus like as that valiant Iudge Sampson did at his death kill more of the bodily enemies of the people and Church of God then he had done in all his life before Iudg. chap 16.30 so yea infinitely much more triumphantly hath our Sauiour Christ that victorious Lion of the tribe of Iudah by his death vanquished all our enemies both spirituall and bodily and euen death and destruction it selfe Yea and which is euery way most admirable he hath made his conquest after a speciall manner differing altogether from all worldly fights and victories For euen as by being himselfe bound for vs he brake all our bonds by bearing our repâoach hath remoued it from vs by taking our curse hath made vs blessed by sustaining the wrath of God hath brought vs into his fauour so hath hee by dying made vs aliue as it followeth in the next place to be considered Question Now therefore which are the good benefites and blessings which our Sauiour Christ hath by the same his most holy death all his blessed sufferings obtained and procured for vs Answer They are these which folâowe First our reconciliation with God therewithall the full confirmation and sealing vp of his couenant touching the forgiuenes of our
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein ExplicatioÌ proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâe Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâer the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ also bâ the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌd and meaning of his glorification in generall the Comfort arising froÌ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine ân personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌcised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌt yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
vnspeakable glorious Receiuing the end of your faith euen the saluatioÌ of your soules For this we must wel vnderstaÌd consider that albeit the purchase of our redemption saluation hath bin perfectly made obtained for vs by the merit worthines of the humiliation sufferings of our Sa in a limited finit time yet the coÌmunicating of them vnto vs our attaining inioying of theÌ to the coÌfort of our faith here in this life to the glorifying of vs for euer in the kingdome of heauen dependeth vpon the aduancement eternal glorification of âur Sauiour So then it was necessary that our Sa Ch should not onely humble himselfe suffer for the sins of vs most vile base sinners whose sins reproch he of his infinit loue pitie toward vs took vpon him but also that he should be lifted vp aduaÌced in the highest degree of glory because of the excelleÌcy of his diuine persoÌ because of the dignitie of his most high office of eternal meditation for the glory of God the father according to his own most holy and gracious counsel according to the reuelation of the good pleasure of his diuine will herein by the spirit of prophecie from the beginning of the world Now furthermore as the comfort hereof is exceeding great to our faith The ground and meaning of his glorification in generall And our dutie in respect therof so ought the duty to be both in the affection of our heart and also in the externall actions and obedience of our liues as wee may perceiue by that which hath beene alledged concerning the comfort Philip. 2.5 Let the same minde be in you that was euen in Christ Iesus c. And as we read from the beginning of the chapter If there be therefore any consolation in Christ that is any Christian consolation to wit either from his humiliation or from his exaltation if any comfort of loue if any fellowship of the Spirit if any compassion and mercie Fulfill my ioy saith the holy Apostle that ye be like minded hauing the same loue being of one accord and of one iudgement That nothing be done through contention or vaine glory but that in meekenes of minde euery man esteeme other better then himselfe Looke not euery man on his owne things but euery man also on the things of other men And then it followeth as was alledged a little before Let the same minde be in you that was euen in Christ Iesus c. And so the Apostle laieth open the ground of the former duties from that which is the ground of all both former and present and also of all perpetuall and future comfort Likewise in the former Epistle of Peter chap. 1. ver 8. alledged before that concerning the comfort Where from the comfort and ioy that we haue by the suffrings first and then from the glory of our Sauiour he exhorteth all Christians more and more to reioice in him and to loue him yea euen to reioice in him in the midst of the tentations and trialls of faith the which as the Apostle teacheth is more pretious then gold which perisheth though it be tried with fire that it may be found to their praise honour and glory at the appearing of Iesus Christ. And afterward verse 13. Wherfore gird vp the loines of your mindes be sober and trust perfectly on the grace which is brought vnto you by the reuelation of Iesus Christ As obedient children c. To the which end also let vs remember alwaies that vpon condition wee suffer with our Sauiour Christ we shall also be glorified with him For by humility is the way vnto glory according to that 2. Tim. 2.11.12 It is a true saying for if we be dead with him we shall also liue with him If we suffer we shall also raigne with him Read also Rom 8.28.29.30 c. to the end of the chapter and likewise that notable exhortation Heb. 12.1.3 c. But that we be not ouerlong in the generall consideration of the most high glory and exaltation of our Sauiour Christ let vs knowe that as all comfort is warranted vnto vs by it so all duty is iustly made tributarie vnto it Yea euen to the yeelding of all diuine honour and glory to this our Lord and Sauiour simply vnto him as he is God yea as hee is in one Person both God and man for the Godheads sake like as we yeeld ciuill honour to the Crowne Scepter and chaire of Estate of the King for the honour we beare to the King himselfe Yea much rather to the humanity for the Deâties sake because it is neuer separated from the Deitie as the Throne Scepter and Crowne are oftentimes from the person of the King c. Homil. 1. in Hist. Pass So that as learned Beza saith very well Toti personae Christi debetur adoratio religiosa quem vna implet gloria Deitatis nimirum respectu dârecté quatenus verus est Deus humanitatis veró obliqué quatenus nimirum haec humanitas est Dei filij humanitas c. That is Religious worship is due to the whole person of Christ whoÌ one glory filleth to his Deitie directly insomuch as he is very God but to his humanity indirectly and onely in this respect that humanity is the humanity or manhood of the Sonne of God Onely now let vs obserue generally concerning the glory and exaltation of our Sauiour Christ that as before his resurrection he did more specially execute his Prophecie and at his death his Priesthood though his kingly authority was not in the meane while idle and without operation so although by his Resurrection and his whole exaltation following the same hee doth more principally exercise his spirituall kingdome yet he doth not lay aside his Prophecie and Priesthood For they must all continue for euer insomuch as by the grace of his euerlasting kingdome hee continueth for euer the effect of all that which was once onely done touching the act in a limited space of time according to that Acts. 5.31 The particular degrees of his Glorificatâon Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and remission of sinnes And for the continuance of the Prophecie of our Sauiour reade Act. 3.22 and so forth to the end of the chapter yea and that not onely after his Resurrection Act 1.3 but also after his Ascension vp into heauen Ioh. 16.5.7 c. 12.15.25 Act. cha 2. and Eph. 4.7.8 c. So that we may truly say Iesus Christ yesterday and to day the same is also for euer Heb. 13.8 Hetherto more generally of that glory which followed the sufferings of our Sauiour Christ WE come now to the particular degrees thereof as they are set downe in the Articles of our Beliefe Question How is that Answer The articles of our beliefe teach both me and euery Christian to beleeue in Iesus
died in the Lord were in their soules aliue with the Lord. And thus in the Prophecie of Isa chap. 26.19 the word of resurrection is referred to the body expresly Thy dead men shall liue saith the Prophet euen with my body shall they rise Awake and sing ye that dwell in the dust c. It is true in deede that these wordes of falling and rising againe are vsed otherwise in a borrowed kinde of speech to signifie the falling that is the sinning of the soule and the spirituall calamitie thereof or the rising that is the returning of the soule vnto God by repentance and amendment of that sin whereby it fell from obedience to God before as Ier. chap. 8.4 Thus saith the Lord The meaning of the word Resurrection Shall they fall and not arise shall he turne away and not turne againe And Luc. 2.34 Beheld saith Simeon speaking of our Sauiour Christ a fewe daies after hee was borne this child is appointed for the fall and for the rising of many in Israel Likewise Rom. 9.31.32 They haue stumbled at the stumbling stone As it is written Behold I lay in Sion a stumbling stone and a rocke to make men fall but euery one that beleeueth in him shall not be ashamed And againe chap. 11. verse 11. I demaund then saith the Apostle haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Wherefore if the fall of them be the riches of the Gentiles how much more shall their abundance be And verse 15. For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead And in this respect also the Apostle Iohn telleth vs of a first Resurrection that is to say from the death of sinne wherein we naturally lie dead before wee can escapè the second death and be partakers of the Resurrection of the body to euerlasting life Reuel 20.5.6 And the Apostle Paul Rom. 6.1.2 c. 12. But neither this falling nor this rising belongeth to our Sauiour Christ because he neuer knew sinne For his soule being most pure holy from the wombe continued so in the whole course of his life euen to death in death without any falling or the least declining that might be from the obedience of God Thus then we see how in the first place the word of Resurrection or rising againe is to be vnderstood in this article of our faith Wherein though we haue beene somewhat long yet I trust not without some good fruit Question NOw secondly what are wee to consider from the holy Storie which the Euangelists doe record concerning the time when our Sauiour Christ rose againe Answer The time is expressed in the words of the Article The third day he rose againe from the dead But yet more particularly the holy Storie sheweth that it was in the morning of that third day very early euen at the rising of the Sunne Explication and proofe So it was in deede For first concerning the third day it is agreeable to that which our Sauiour himselfe spake before of the time of his Resurrection Mat. 16.21 and ch 17.23 and ch 20.19 Ioh. 2.19 And the same day that our Sauiour did performe this the Angel testifieth that it was the third day after that he had suffered according to the same words of our Sauiour Luke 24.7 And the same day the two Disciples acknowledge that it was the very third day verse 21. of the same chapter And our Sauiour himselfe againe verse 46 Likewise the holy Apostles first Peter Act. 10.40 and then Paul 1. Cor. 15.14 He rose the third day according to the Scriptures And that the same Resurrection of our Sauiour was early in the morning euen about the sunne rising it is euident by the holy Story insomuch as hee was risen before Mary Magdalen could come to the Sepulcher though shee rose while it was yet darke and hasted her iourney thither as wee reade Ioh. 20.1 Now the first day of the weeke came Mary Magdalen early when it was yet darke vnto the Sepulcher for so early did she set out and yet when she came shee saw the stone taken away from the toombe c. And Mark 16.2 it is reported that other women also early in the morning in the first day of the weeke came to the Sepulcher when the sunne was yet rising c. But the body of our Sauiour was risen before as the Euangelist doth furthermore testifie verse 9. saying And when Iesus was risen againe in the morning which was the first day of the weeke he appeared first to Mary Magdalen c. Thus then touching the time of the Resurrection of our Sauiour it is noted three waies First that it was on the third day after his sufferings reckoning from the beginning of them as we may well doe though in deede it was the third day albeit we reckon from his death and buriall as hath beene obserued heeretofore Secondly it is noted to be early in the morning neere about the rising of the Sunne Thirdly that it was on the first day of the weeke The time when he did rise againe that is to say the day after the Iewes Sabbath which was that day that in the weekely recourse theâeof was answerable to the fiâst day that euer was euen that wherein the world was first made by the Sonne of God Not a by an instrument or seruant but euen by his almighty power together with the Father by whom also the light was created brake forth as on this day in the morning which was the first light that euer lightened this world as we read Gen. 1.1.3 Ioh. 1.1.3 Col. 1.16 Heb. 1.2 The which day also is that which we call the Lords day for a memoriall of this resurrection of our Sauiour and doe keepe it holy instead of the Iewes Sabbath Question What may we well obserue from the consideration of these things touching the time of our Sauiours rising againe Answere First ân that our Sauiour Christ rose againe the third day as he said that hee would we may well obserue his diuine power Secondly in that he appointed this third day to be the first of the weeke euen the day which answereth to the first day of the worlds creation we may well obserue that as by our Sauiour in that he was God from the beginning the world was made so now by the grace of his mediation in that he is both God man the ame world being corrupted and decayed shal be restored againe Thirdly in that he rose so earây in the morning euen with the Sun it fitteth very well with that prophesie of Mal. ch 4. â to leade vs to acknowledge him to be the true Sun of righteousnes to giue light to all the tâe eâect of God who do naturally sit in darknes in the shadow of death till this heauenly light doe
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâdren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌmendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bât that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌts on their part the which together with the word is on the part of our Lord Iâ Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeârance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌmitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌselues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwârd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlânâs vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌcal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ ordination of his Apostles For there is no coÌmandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌselues vnto theÌ as much as possibly they may Thus much more generally concerning the words of our Sauiour
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌforme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâd acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
preface to the like end I am the Lord thy God c. But this being so heere a question ariseth why our Sauiour should say All power is giuen me and not rather All power in heauen and earth is mine Question What is to be said for the answer of this Answer In these words our Sauiour doth not speake of himselfe in respect of his Godhead simplie considered but as he is a mediator betwixt God and man and so not onely God but also man Whence it is that although in respect of his Deitie wherein he is equall to God hee might haue said All power is mine properly and without gift yet in regard of his humanitie wherein he is inferiour he did choose rather to speake thus All power is giuen vnto me that is to say from the Father Explication and proofe So indeede is our Sauiour to be vnderstoode Neuerthelesse as the power of our Sauiour is hereby nothing contracted seeing he that is man is also God and therefore must of necessity in that respect haue a diuine that is a most soueraigne power or authority preeminence dignity as the word exousia signifieth so the comfort of these words whereby the Gospell and ministerie thereof is authorised is nothing the lesse to vs but rather much greater hereby According as our Sauiour for the same cause doth stand vpon it emphatically as we may say and in way of singular amplification as we read Iohn 5.26.27 As the Father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the sonne of man The same amplification doth the Apostle Paule verse Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead And Philip. 2.7 He made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men c. Wherefore God hath also highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bowe c. Thus hath God exalted him euen for that he humbled himselfe to be man c. Read also 1. Tim. 2.1 There is one God and one Mediatour betwixt God and man which is the man Christ Iesus who gaue himselfe a ransome for all men c. And Heb. 2.9.10 c. 16.17.18 And all according to the Prophesie of Daniel chap. 7.13.14 As I beheld in visions by right behold one like the sonne of man came in the cloudes of heauen and approached to the ancient of dayes and they brought him before him and hee gaue him dominion and honour and a Kingdome that all people and nations and languages should serue him his dominion is an euerlasting dominion c. This therefore might and no doubt did notably serue to animate and incourage the Apostles to receiue their power and authoritie from our Sauiour euen in that he was man and had receiued it of the Father that hee should impart and communicate it vnto them according to that he had said before Iohn 20.21 As my Father hath sent me so send I you This also may iustly be comfortable to all faithfull Ministers of the Gospell to the end of the world as we shall see good ground for it afterward in another part of this holy speech of our Sauiour And the rather because he that giueth this commission and charge euen the man Christ hee is the King of Kings Reuel chap. 19 16. c. Now for the present let vs come to the second part of our Sauiours speech wherein as was answered our Sauiour doth both describe and also prescribe vnto the Apostles their commission and charge as well touching the largenes of the places wherein they were to put it in execution as the limites and boundes of the principall duties thereof Qu. First therefore How large was their commission in respect of the places and precincts of their iurisdiction if we may so speake Ans The places and as we may say precincts of their commission and charge were as large as the compasse of the whole word Expli It is true So our Sauiour doth measure it forth vnto them as was figured by the Angel in Ezekiel chap. 40 c. in that he saith Goe therefore and teach all Nations Matth. 28.19 and Mark 16.15 Goe yee into all the world and preach the Gospel to euery creature to wit to euery creature that hath vnderstanding and is fit to heare the Gospel preached whether Iew or of any other Nations vnder heauen And herein beside some other circumstances as hath beene alreadie obserued the commission of the Apostles differed from all other Ministers of the word whether Prophets or Euangelists or Pastors and Teachers This therefore is worthily inferred vpon the former vniuersall power of our Sauiour in that after hee had said All power is giuen vnto me c. he addeth therevpon Goe therefore into all Nations c. As though our Sauiour should say I will be with you and stand by you and beare you out and prouide for you and blesse you in all places whethersoeuer yee shall goe seeing I am giuen for a light of the Gentiles to be the saluation of God to the end of the earth that is through all the world Isai 49.6 c. Psal 2.8 Such was the largenes of the Apostles commission Question Now how were their duties limited and bounded Answere They were all comprehended in these two Teaching and Baptizing which are the principall among the rest ExplicatioÌ So indeede it is euident by the expresse words of our Sauiour First in that he saith Goe ye and teach c. Secondly in that hee saith further Baptizing them c. Touching either of these duties there are diuers things to be obserued Question Which are they Answer First concerning teaching our Sauiour sheweth both what doctrine is to be taught and also in what manner and to what end Secondly concerning Baptizing wee are likewise from the words of our Sauiour to consider what the thing it selfe to wit Baptisme is and in what forme or manner it is to be administred and to what purpose Let vs therefore consider a little of these things Question And first what doctrine is that which our Sauiour commanded his Apostles to teach And in what manner would he haue it taught Answer The Euangelist Marke sheweth that our Sauiour expressed part of his minde in this behalfe in other words then saint Matthew mentioneth saying Preach the Gospel But he maketh a further supply in Matthew in that he addeth these words Teaching whatsoeuer I haue commanded In these words indeede our Sauiour sheweth plainely what his minde was in either respects ExplicatioÌ For by the word Gospel it is euident that hee would haue the glad tidings
the testimonie of the truth of Christ such places though they be as Bethanies vnto vs for a time yet God will make them to be at the last places of passage vnto vs into heauen as this Bethania and the Mount of Oliues were to our Sauiour But leauing this let vs come to the third point that is to the persons vnto whom our Sauiour appeared this last time Question Who were they Anâweâ They were the whole number of the eleuen his chosen Apostles Explication This is euident both in the end of the Gospell and also in the beginning of the Acts written by S. Luke and 1 Cor. 15 7. And it was to speciall purpose no doubt seeing our Sauiour at this time intended to make the same persons the speciall witnesses of his ascension whom he had already chosen to be the principall witnesses of his resurrection And also because he had yet some things to speake vnto them before he would leaue them To these speeches therefore let vs now come Quest Which were they Ans They were first a commandement Secondly a promise Thirdly a reproofe with a renewing of the former commaundement and promise Fourthly a blessing Explication These so many speeches of our Sauiour and his leading of them from one place to another as first to Bethania which was about 15. furlongs distant from Ierusalem as we read Iohn chap 11.18 and then vp to the mount of Oliues if so we may vnderstand that the ascension of our Sauiour was from the top of the mountaine this mountaine being but 7. furlongs from Ierusalem as the Sirian text is all sheweth that our Sauiour continued with his Apostles a good space of time But let vs come to the particular speeches And first concerning the commandement Question What was that Answer It was the same which our Sauiour had giuen them before namely that after his ascension they should keepe together at Ierusalem vntill he should powre on them the extraordinary gifts of the holy Ghost ExplicatioÌ This commandement being as you answere no other but that which our Sauiour had giuen his Apostles afore according as wee haue seene in the fift appearance it is here repeated againe because of the waightie and great importance of the commandement it selfe And also to helpe against the forgetfulnesse of the Apostles insomuch as they as well as we and all other were naturally easily forgetfull of the greatest and most waightie matters of the kingdome of God Thus much briefly touching the commandement now because wee haue considered of it more fully before We come to the promise Question What was that Answer The same likewise which our Sauiour had made vnto them before as hee himselfe putteth them in remembrance to wit that he would surely furnish them with all excellent gifts of the holy Ghost meete for the performance of their Apostleship Explication As the repetition of the commandement was to helpe against the forgetfulnesse of the Apostles so this repetition of the promise was to confirme and strengthen their faith in the assured expectation of the fulfilling of it in the time and season thereof And for their further comfort he telleth them that it should bee shortly accomplished euen within a fewe dayes that is as the euent declared within tenne dayes after this his promise renewed vnto them For the ascension of our Sauiour Christ following vppon the same day immediately after that our Sauiour had ended all his speeches to his Apostles which was vpon holy Thursday as wee call it the extraordinary gifts of the holy Ghost were bestowed vpon the Apostles the Lords day seuen nights after Yea and for their further incouragement to yeelde their obedience in waiting for the performance of this promise our Sauiour doth set forth the excellencie of the blessing which he minded to bestowe vpon them by an vnequall comparison of the outward Baptisme of Iohn with water and those inward gifts of the spirit which they should receiue the which he calleth metaphorically a baptizing with the holy ghost Not that our Sauiour minded to debase the baptisme or ministery of Iohn the Baptist the which surely was accompanied with great grace and so acknowledged and commended by our Sauiour himselfe for it was accompanied with faith and repentance in those whom he Baptised neither yet doth he vse this comparison as though his Apostles had receiued no measure of any gifts of the holy Ghost already for the contrarie hath beene heretofore declared but onely by way of amplification to illustrate the incomparable excellencie of those gifts which should be giuen to them according to the most gracious gratious promise of the Father for the conuersion of all the Nations of the world And this shall for the present suffice concerning the promise of our Sauiour The reproofe of the same our Sauiour is in the third place to be considered of vs. But before wee come to it it is necessarie that wee doe obserue the occasion of it Question What was that Answer The occasion of our Sauiours reproofe was that ouerbolde and vnseasonable and ignorant question which the Apostles not yet fulite inlightened demaunded of him in that they asked him saying Lord wilt thou at this time restore the Kingdome to Israel ExplicatioÌ That this question of the Apostles was the occasion that our Sauiour reprooued them the text is plaine And that it was both an ouerbould and vnseasonable and also an ignorant question the reproofe of our Sauiour is a sufficient proofe in euery respect But that wee be not ouerbolde and iniurious in censuring the Apostles aboue that is meet besides that you mentioned in your answere that the Apostles were not so perfitlie inlightened at this time as they were afterward let vs consider further that though through ignorance they did not yet rightly conceiue of the spirituall nature of the kingdom of our Sauiour Christ and how it was not of this world in such manner as hee had expreslie taught and euery way carried himselfe in such sort as they might as we would thinke easilie haue perceiued it Yet we may not imagine them to be so grosse as to thinke that our Sauiour should in this world set vp anie earthlie Kingdome wherein they should liue deliciouslie or exercize anie vniust or cruell tyrannie c. But wee are rather to conceiue that they thought that it should haue bene a Kingdome more wisely and iustlie ordered and gouerned and abounding with greater peace and riches and glorie then euer did the kingdome of Israel in king Salomons daies yea so farre exceeding king Salomons kingdome as the kingdome of Salomon did anie the basest kingdome in all the worlde And besides we are to conceiue thus much that insomuch as our Sauiour was now risen from the dead and that therein they began to apprehend more firmelyâ the assurance of his godlie and diuine power and autoritie according to the doctrine which hee himselfe had lately deliuered vnto them it
of glorie as you haue seene me to haue gone before you What Maister among vs would take it well at his seruants hands if when wee should send him to require some debt that were due vnto vs or vpon anie other lawfull message and seruice if hee should refuse to goe vnlesse hee knewe before what successe hee should haue c Our Sauiour therefore giueth his Disciples to vnderstand that it was their parts laying aside all curious inquisition about such thinges as belonged not vnto them to bende their mindes in hope of the fulfilling of the promise of the Father to be his witnesses and to preach his Gospell in all places whether hee should disperse and send them from Ierusalem into all parts of the world both farre and neere For so our Sauiour saith Ye shall be witnesses vnto mee both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth And this they must doe whatsoeuer entertainment they finde whether good or bad in all places whether so euer hee should send them Thus our Sauiour most wiselie draweth the mindes of his Disciples from their vaine speculations to minde those thinges which GOD would haue them minde And thus also wee may see to our owne notable instruction euen from this most wise and gratious instruction of our Sauiour if wee haue anie grace to see that howsoeuer our mindes would gladly bee wandering and gadding after our owne vaine imaginations yet it is necessarie for vs that wee should be earnestly rebuked and called home from such conceites to the word of God and to the care of the duties which he requireth at our hands Yea we may see it is most profitable that the same word of God I meane the same instructions of the word should be often inculcated vnto vs to the end all other strange conceites though neuer so pleasing might be vtterlie chased away The last speech of our Sauiour as was answered was his wordes vttered in blessing of his Apostles For when it is saide that hee lifted vp his hands and blessed them wee must not thinke that it was a dumbe blessing in gesture or in signe and ceremonie onely but with word of mouth also And this as was also answered before was that holie farewell which our Sauiour gaue to his Apostles when hee left them and ascended vp into heauen For the better vnderstanding of which his farewell wee may not vnprofitably call to minde that the word of blessing is taken sundrie waies in the holy Scriptures according vnto the sundrie kindes of persons who are saide either to blesse or to be blessed For not onely is God saide to blesse men but men also are saide to blesse God and one man to blesse and to bee blessed of another Superiours are saide to blesse inferiours and inferiours their Superiours and more vsually one familiar friend and neighbour another but not in the same sense or manner as wee will now briefly consider When one familiar friend and neighbour is saide to blesse an other in an vsuall and as wee may say a salutatorie or a greeting manner ac-according to that Gen 24 31. Come in thou blessed of the Lord And Ruth 2.4 Boaz saith to his Reapers The Lord be with you and they saide to him the Lord blesse thee Reade also Psalm 129.8 In such vse of this word To blesse is no more then a mutuall testimonie of loue by wishing well one to an other When inferiours are saide to blesse superiours whether it be that children are saide to blesse their naturall parents or subiects their ciuill Prince and Magistrate or people their spirituall Pastors and Teachers the word blessing is to bee vnderstood as noting a more dutifull affection in wishing and praying all good vnto them with an honourable and thankefull regard of those speciall blessings which God hath and doth vouchsafe vnto vs by them as by his blessed instruments appointed thereunto Thus the people blessed King Salomon as a figure of Christ their King 1. King 8.66 according also to that Psam 20 1 2 3 4 5. and Psalm 21 6. Thou hast set him as blessing for euer And Psalm 72 17. where likewise there is a propheticall reference to our Sauiour Christ All Nations shall blesse him and be blessed in him And thus congregations may and ought to blesse their Pastors and Teachers and children their parents that is to say they both may and also ought to pray for them that God would blesse and prosper them according to that Colos 4.3 Praying also for vs c. And 2. Thes 3 1 2. and Heb 13.18 And in this respect doth Dauid as one succoured against temptations by Abigaill though a woman as a prophetisse of God sent vnto him blesse her and God for her and her counsell most hartily 1. Sam 25. 32.33 But when Superiours doe blesse their inferious whether Princes or naturall Parents when as they doe it in faith or by propheticall instinct they doe not onely pray for blessing but also pronounce and assure blessing from God to such both children and subiects as shall walke in the waies of God and beleeue the promises which hee hath made according to that Ephesians chapter 6. verse 2. And thus Isaak blessed his sonne Iaakob Genesis chapter 27. verses 25 26 27 28 29. and verses 33 34 35. And thus Iaakob blessed the two sonnes of Ioseph Manasset and Ephraim chap. 48. verses 8 9 c. 20 21 22. And all his owne sonnes the principall Fathers of the twelue Tribes chapter 49.1 c. verse 28. And Moses Deuteronomy chapter 33.1 c. And King Salomon his subiects 1. Kings 8.14 And King Hezekiah 31.8 The same is to be said concerning Ministers of the word in the ordinary course of their ministerie According to that Numbers chapter 6. verses 22 23 c. Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee c. And Deuteronomy 10. v. 8. The Lord seperated them to blesse in his name And 2. Chronicles chapter 30. verse 27. The Priestes and the Leuites arose and blessed the people c. And Psalme 118.26 Blessed be hee that commeth in the name of the Lord wee haue blessed you out of the house of the Lord. Reade also Psal 128. Neither is there any doubt but the blessing of the ministers of the Gospel is as effectuall as euer was the blessing of the ministers of the Law according to that promise of our Sauiour Matth. 16.19 and chap. 18.18 and Iohn 20.23 Reade also Cor. 1. chap. 16.23 24. and Epistle 2. chap. 13. verse 13. yea so that this grace was not committed to the Apostles that it should die with them but that they should be the Ministers of Christ to deriue it to the Church of God in the successiue hand of all faithfull Ministers of the Gospel to the end of the world And therefore all ought in speciall manner to regard the blessings of the Ministers of the word
his maiestie verse 16. of the same chap. For he was gloriously transfigured before theÌ Mat. 17 2. much rather then may it be said in respect of his sitting at the right hand of God that he hath receiued most high honour glory froÌ God But because the highest dignity and honour of person was not sufficient for our Sauiour so infinit was the loue of God toward him and his own worthines in himselfe therefore did he ioyne a like soueraignty of office with his excellency of person that his power might maintaine and vpholde his honour For potentia est custos vindex honoris according to that which we may further reade Eph. 1.20 21 20 21 22 23. God set Christ at his right hand in the heauenly places farre aboue all principalitie and power and might and dominion euery name that is named not in this world onely but also in that which is to come And he hath made all things subiect vnder his feete and hath appointed him ouer all things to bee the head to the Church which is his bodie euen the fulnesse of him that filleth all in all things And Philip. 2.9 God hath exalted him and giuen him a name aboue euery name And 1. Pet. 3.22 and Heb. 2.9 We see Iesus crowned with glorie and honor Indeed as the Apostle saith in the same place our Sauiour was made a litle inferiour to the Angells through the suffering of death yea in that the Son of God was made man it was a wonderfull humiliation which he stooped vnto But now on the contrarie the aduancement is so great that wee may say that man is after a sort made the most high God This most high and diuine soueraignty of our Sauiour in office ioyned with the most high dignity and honour of his Person consisteth partly in that power which hee hath from God ouer men and partly in that fauour which he hath with God for men as was answered But because these things are afterward to be considered more fully in the benefites and comforts belonging to the faith of this Article therefore wee will content our selues onely to haue made mention of them now In the meane season let vs first obserue this in a word that whereas the holy Scriptures teach vs that our Sauiour sitteth at the right hand of the Father in the heauens we are not to conceiue as though he were restrained from all motion of his bodie Though indeede it is all one with him now whether he doe continually sit or should be in continuall motion and bodily action or should be continually standing as Stephen saw him And the right hand of God is principally euery where in the most glorious heauens where the throne of his Maiesty is Neither is our Sauiour said to sit at the right hand of God so much by these words to note the situation as one would say of his bodie as that excellent estate degree wherein hee is according to that which was declared before Question Now therefore all these things duly considered and laid together What is briefly the meaning of all the words of this Article He sitteth at the right hand of God the Father almightie Answer This Article teacheth me euery true christian vndoubtedly to beleeue that the only begotten Sonne of God our glorious Lord Iesus Christ who after his death rose againe bodily from the dead is now in the same our humane nature not onely ascended bodily into heauen but also that he hath there receiued of the Father as a fruit declaration of his infinite loue toward him and as a fruit of his owne infinite merit and worthinesse in his sight all perfection of diuine power glorie and maiestie to the perfecting of all things belonging to his most high and eternall office of kingdome ouer all and o priesthood prophetship for the perfect saluation glorification of his Church euen in that he is the Sonne of man Explication and proofe It is verie true For herein is fully confirmed to our Sauiour Christ that which he himselfe had affirmed before his death Iohn 5.20 27. The Father loueth the Sonne and sheweth him all things whatsoeuer he himselfe doth and hee will shew him greater workes then these that ye should meruaile c. And he hath giuen him power also to execute iudgement in that he is the sonne of man And that also is herein fulfilled which he said a little before his ascension Matth. 28.18 All power is giuen me in heauen and in earth And that which hee praied Iohn 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee as thou hast giuen him power ouer all flesh that he should giue eternall life to all them whom thou hast giuen vnto him And verse 5. Glorifie me thou Father with thine owne selfe with the glorie which I haâ with thee before the world was In the which glorie of the Father he shall come at the last day Matth. 16.27 And chap. 25.31 And Luke 21.27 with power and great glorie THus from the meaning of the Article we come to the promise Question Haue we therefore any promise that our Sauiour Christ should be seated at the right hand of God the Father for our benefit Answer The prophesie in the 110. Psalme verse 1. containeth a promise in it saying The Lord saide to my Lord sit thou at my right hand till I make thine enemies thy foote stoole Explication and proofe It is true For the conquest of our Sauiour promised to him was also to the benefit of the Church as the same Psalme doth plainely declare But because the promise will further appeare from all the effects thereof in the most comfortable fruits and benefites The Comforts which the sitting of our Sauiour at the right hand of God hath brought vnto the Church therefore wee will abruptly breake off from the promise and haste vnto them Qu. Which are those most comfortable fruits and benefits An. To speake as the truth is generally by this most high exaltation of our Sauiour Christ in our humane nature all the fruits how manie and how great soeuer wee receiue by him euen from his verie incarnation and first comming into the world to his ascension vp into heauen to wit redemption iustification sanctification saluation and whatsoeuer else beside they are all most perfectly warranted and sealed vp vnto vs and to euery true christian beleeuer yea euen to the poorest and basest of those which doe truly beleeue in his name It is very true according as that one place of the Apostle Saint Paul Rom. 8.29 30 c. ExplicatioÌ proofe euen to the end of the chapter may aboundantly proue and declare For albeit as we must acknowledge he deduceth and deriveth our saluation from the very first and supreame cause of iâ that is to say from the most sacred and eternall election and high counsell of God yet he proceedeth to make the most low humiliation of our
authoritie in that all power in heauen and earth is giuen vnto him Thus much in the first place more generally for the most holy rule and gouernment of our Sauiour for the benefite of his church more directly Now secondly for his vigilancie in preseruing and maintaining of it Read Reuel 1 10.11 12 13 c. for our Sauiour is described to walke in the middest of his churches to haue eyes like a flame of fire c and a two-edged sword going out of his mouth c. And therewithall it may be seene in the third place by the two chapters following what wise discipline our Sauiour vseth according to that chap 3 19. As many as I loue I rebuke and chasten be zealous therfore and amend And againe in the same place that which was fourthly obserued concerning the sweet consolation and comfort which hee giueth to all those that will receiue it as it followeth in the very next verse which is the 20. Behold saith our Sauiour by his holy spirit from heauen I stand at the doore and knocke If any man heare my voice and open the doore I will come in vnto him and will suppe with him and he with me And this doth our Sauiour euen from the right hand of God as he promised that he would Iohn ch 14 18. I will not leaue you comfortles or as orphanet and fatherles children in which respect he is called an euerlasting father to his church as to his children Isai 9.6 but saith our Sauiour the king of heauen I will come vnto you And verse 27. Peace I leaue with you c. Finally that he doth all this to humble his Church and euery member therof to make all that be his wise vnto saluation and that he mindeth from heauen euen from the right hand of God to saue them it is euident in the former place of the Reuel ch 3. as it followeth in the 21 and 22. verses To him that ouercommeth saith our Sauiour I will grant to fit with me in my throne euen as I ouercame and fit with my father in his throne Let him that hath an eare heare what the spirit saith to the Churches Read also Rom 8.28 We knowe that all thinges worke together for the best c. And 1 Cor 11.32 When we are iudged we are chastened of the Lord that we should not be condemned with the world It is euident also by the expresse predictions and warrant of our Sauiour before his death as we reade Matth 25.31 c. For when the Sonne of man commeth in his glory and all the holy Angels with him c. Then shall the king that is he himselfe who is the king of his church shall say to them on his right hand Come yee blessed of my Father inherite yee the kingdome prepared for ye from the foundation of the world But of this more afterward in the handling of the next Article In the meane while that wee may now goe forward in our present argument Question What are the fruites and benefites of our Sauiours sitting in his royall soueraigntie at the light hand of God for the comfort of his Church in respect of the enemies thereof the which also as was answered are of our Sauiour accounted to be his owne enemies Answer As touching the enemies of the Church whom also our Sauiour accounteth to be enemies to himselfe First he doth most mightily bridle and restraine their furie and rage Secondly hee doâh most wisely defeate them in their most craftie and subtile deuises Thirdly he doth most iustly infatuate and confound them Finally he will in his wrath most fearefully cast them downe the height of their pride to most we full destruction for euer and euer Explication and proofe That he will do so that we may speake of the last part of the answer first we may perceiue it plainly by his own description of his last iudgement Mat 25.41 For then shall be that is the king as before verse 34. say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his Angels Yea we may perceiue it by a reason of no small amplificatioÌ For insomuch as there it appeareth that according to the saying of the Apostle Iames there shall be iudgement mercitesse to them that shewe no mercie how much more heauie may we thinke shall the iudgement of them be who giue themselues to all malitious practises of crueltie against the poore Saints and holy Church of God Reade also to this ende Matth 21.33 c. the parable of the housholder who planted a vineyard c. then let it out to husbandmen and so went into a strange countrie c. The which husbandmen when time of fruite came denied him fruite abused his messengers and at the last slewe his owne Sonne whom he sent vnto them Now of these wicked husbandmen what iudgement the Lord of the vineyard should giue our Sauiour leaueth it as a matter easie for euery man to iudge And they who heard the parable could not but say though at vnwares they read their owne doome against themselues He will cruelty destroy these wicked men and will let out the vineyard to other husbandmen who shall deliuer him the fruites in their seasons And chap 22.1 c 6 7. we read the like application of the parable of the marriage of the kings Sonne For as touching those that despised the marriage feast and mifused the messengers and slewe them the king hearing of it was wroth and sent forth his warriers and destroyed those murtherers and burnt vp their citie And againe our Sauiour vse h another parable to the same purpose chap 25 14 c. and Luk. 19.12 c. vnder the similitude of a certaine noble man who going into a farre countrie to receiue for himselfe a kingdome and so to come againe Who called his tenne seruants and deliuered them his goods c to occupie till he should come againe But as the parable saith they hated him and sent an ambassage after him saying wee will not haue this man to raigne ouer vs c. The conclusion of the parable is this that the king hauing receiued his kingdom and returning againe contrary to the desire of these rebells he giueth commandement that those his enemies which would not that he should raigne ouer them should be brought and slaine before him And for vs to speake the truth how should it be in any equitie that any of those who either heretofore haue most vily profaned and blasphemed the most holy prophesie or kingdom of our Sauiour Christ as the Iewes and Gentiles did while he was vpon the earth or shall at any time doe the like in despising his holy word and Sacraments c. but they must of necessitie one day knowne and feele from the sword and balance of Gods diuine iustice how grieuous a crime and what the price of it is All this is agreeable to the holy
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tââether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternuÌ regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so ExplicatioÌ proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of SubiectioÌ is vsed rather in way of emplification then otherwise And that to the singular comfort of
how gratious the promise is It is a true saying saith the Apostle 2. Tim. chap. 2.11.12 For if we be dead with him that is with out Sauiour we shall also liue with him If we suffer we shall reigne with him And Reuel 2.26 27 our Sauiour testifieth thus by his holy Apostle from heauen He that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer Nations and he shall rule them with a rod of yron and as the vessells of a potter shall they be broken Euen as I receiued of my Father so will I giue him the morning starre that is singular brightnesse and glorie comparable to the morning starre answerable to that prophesie of Daniel chap. 12. â They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euer and euer And againe 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 Let him that hath an eare heare what the Spirit that is the spirit of our Lord Iesus Christ by his holy Apostle from heauen sa it vnto the Churches These promises therefore and such duties to the constant performance whereof they are made are diligently and religiously to be attended and beleeued of euery true christian Finally touching the last branch of the answer to wit that all diuine honour and glory is to be giuen to our Sauiour for the whole worke of our redemption and eternall saluation We haue the practise of the Church of God in the heaâens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vârses 6 7 8 c. they doe most solemnly giue high glory to our Sauiour Christ in that behalfe falling downe and saying Thou art worthie c. And verse 12. The Angells say with a lowd voyce Worthie is the Lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and praise Yea the vision declaring what is the duty of all as well in earth as in heauen representeth vnto Iohn that all the creatures which are in heauen and on the earth and in the sea and all that are in them doe say Praise honour and glorie and power be vnto him that sitteth vpon the throne that is to God the Father and vnto the Lambe for euermore That is to the Sonne our Lord Iesus Christ who according to this Article of our faith sitteth for euer at his right hand And this is that wherevnto we and all the Church of God in the daies of the Gospâl are prophetically exhorted and earnestly stirred vp by a fiuefold repetition of the same words Psal 47.5 6 7. God is ascended with triumph euen the Lord with the sound of the trumpet Sing praises to God sing praises sing praises vnto our King sing praises For God is the King of all the earth that is of the whole Church both Iewes and Gentiles sing praises euâry one that hath vnderstanding Or rather thus sing praises with a Psalme of instruction that is to say fit to instruct vs in this mysterie of the exaltation of our Lord and Sauiour And herevnto the excellencie of the person of our Sauiour is very forcible and aâso the highnesse of that place from whence all the mercies of God are confirmed and the daily fruits thereof renewed vnto vs. For we vse to esteeme gifts and tokens of loue at very high price when they come from Persons of high place Most of all therefore and m st highly ought we to esteeme those most excellent gifts and blessings which doe continually descend vnto vs from the most royall hand of our Sauiour Christ euen from the right hand of God in the highest heauens To him therefore be all honour and glorie and praise for euer and euer Amen And thus albeit this yeelding of glory and praise to our Sauiour is a part yea a chiefe part of his diuine worship and might well haue beene spoken of in the second branch yet it neede not be thought to bee much amisse that it should in this wise be made a speciall conclusion of the whole answer touching the duties of faith belonging to the manifolde comfort of faith touching this Article NOw for the shutting vp of all The danger of not beleeuing this Article according to our order of handling euerie other Article of our faith What is the danger of not beleeuing in our Sauiour Christ and of not obeying him as one thus most highly aduanced to the right hand of the most sacred Maiesty of God Ans It cannot be that the faith of any such should be perfitly established Nay rather all that shall remaine in this their vnbeliefe and disobedience against our glorious Lord and Sauiour shall not onely be excluded from euery benefit of Christ but also stand most deepely subiect to extreame wrath and iudgement as a iust punishment for so great and intollerable a contempt Explication proofe It must needes be so indeede For seeing as it was said euen in respect of the appearance of our Sauiour in the time of his humiliation that he which did not then beleeue in him was condemned alreadie because hee beleeued not in the name of the onely begotten Sonne of God Iohn 3.18 Much rather may it be affirmed now after that our Sauiour is ascended thus into heauen and fully established in his glory And wee may here againe call to minde the wordes of our Sauiour Iohn 8.23 24. and verses 34 35 36. The summe whereof is this that if we beleeue not in him as one that came from heauen as one being sent from God and is gone againe to God into heauen we shall die in our sinnes Herevnto likewise serueth that which our Sauiour spake chap. 16.9 that the holy Ghost after his ascension to the right hand of God in the heauens should rebuke the world of sinne to wit in it selfe euen to the owne condemnation as touching those that would not beleeue in him thus leauing the world after his manifesting of himselfe and going away againe to him that had sent him In which place of Scripture also our Sauiour said further that the holy Ghost should after the same his ascension conuince the world of righteousnesse that is should shew by reall proofe and demonstration euen by reason of his ascension that our Sauiour is righteous for so are the words of our Sauiour himselfe Because I goe to my Father and ye shall see me no more Our Sauiour meaneth till the end of the world And last of all our Sauiour added in the same place of the Euangelist Iohn that the holy Ghost should come to conuince the world of iudgement that is to say that wrath and vengeance is due to all that will not beleeue in him seeing hee hath made it most cleare and euident that the Prince of this world that is the
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
But they doe well to dispute the matter now prouided they would speedily moderate and determine the question well before the time of the account here spoken of doe come For assuredly then the terme will be out and no further day granted for any disputation about the matter And happie shall they be that shall turne all their care to practise that vsurie which our Sauiour hath commended as being the onely lawfull and blessed vsurie which bringeth sound and durable gaine with it euen to as great abundance may be desired For to him that hath saith our Sauiour shall be giuen and he shall haue abundance when as on the contrarie that shall be taken away which the vnprofitable seruant refuseth to make any vse of Thus much of this parable as it is recorded by Saint Matthew Wherevnto as was said that other in the 19. chap of S. Luke accordeth touching the substance and scope of it As for the circumstances often seruants answerable to the number of the 10. virgines in the former parable of the Mina or pound a great deale lesse summe of mony giuen to euery one in stead of the talents in diuers proportions deliuered to the rest they doe nothing preiudice the same substance and drift of either parable No more doth the diuerse proportion of the gaine or diuerse measure of the reward This onely is to be materially obserued in Luke which is not set downe in Matthewe that the noble man going into a farre countrie was hated of his Citisens who after his departure rebelled against him though all in vaine For at his returne the noble man doth execution vpon all those rebells Euen so shall it bee at the ende of the world None of those that refuse to submit themselues to the regencie and gouernment of our Sauiour Christ here in this world shall escape his reuenging hand according to the conclusion of the parable in these wordes Moreouer those mine enemies which would not that I should raigne ouer them bring hither and slay them before me The Lord Iesus himselfe will see the execution done vpon all those that rebell against him and his Gospell by the ministerie of his holy Angels immediately vpon his sentence iudgement pronounced against them at the last day Mat 13.41 42. and verses 49.50 The consideration of all these things must needes be of great force to awaken all that shall duly weigh and beleeue the wordes of our Sauiour to bee faithfull and true to be continually watchfull that at the last iudgement they may be found good and faithfull seruants to God And I doe hartily pray God that the same good effect may be wrought in our hearts who haue heard these things thus plentifully laide forth vnto vs and that also in so great varietie of perswasion as our blessed Sauiour hath in wonderfull desire of our saluation commended the same vnto vs that whether we dye before his comming or liue till his comming wee may be found such as wee ought to bee For as hath beene often saide it commeth all to one reckoning in effect whether wee liue to that day or no. For as wee dye now so shall we be found then either iust or vniust true beleeuers or hypocrites Wherefore seeing our death is as vncertaine to vs how soone it shall be to euery one of vs for our parts as the comming of the Lord shall be to the whole world let not any of vs stop our eares or harden our hearts against the gracious warning which is giuen vnto vs. And the rather because though the day of our death is not farre off when it is at the furthest yet we haue experience by the sodaine deaths of many that it may be nearer then we can thinke For sometime as we see the summons and arrest and the execution of death come all at once vpon others And why may not death vse the like expedition in the cutting off of our dayes It may fall out so for any thing that any of vs doe knowe Let vs therefore I pray you euen all and euery one of vs let vs I say watch that none of vs may at any time be taken vnprepared to our destruction but that we may be in a readines to meete the Lord with comfort to our eternall saluation Amen And thus farre for the ground of the Article of our faith concerning the comming of our Sauiour to iudge both the quicke and the dead out of the holy Euangelists both for the time thereof and concerning the signes so farre as they may bee discerned of vs and also touching the place from whence and whither he shall come and in what manner he shall shewe himselfe and who they are whom he shall iudge Moreouer wee haue herewithall seene diuerse of those vses both for comfort and also for dutie which we are to make from the doctrine and faith of this Article Wherein though we haue somewhat broken our order to the end we might not breake the course of our text which is more to be regarded then our order yet if neede be we shall very well salue it againe because by how much we haue as it were increased the burthen here wee shall goe away the lighter and make the more expedition there IN the meane while let vs proceede to that which followeth and that also in as good and commodious a course as wee may attaine vnto touching the order of our Sauiours proceeding in the execution of his last iudgement euen as he himselfe hath likewise foretold and described the same This followeth in our text of the Euangelist Matthew from the beginning of the 31. verse to the end of the chap Let vs heare the words of our Sauiour Question Which are they Answer 31. And when the Sonne of man commeth in his glory saith our Sauiour and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth his sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the King say to them on his right hand Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world 35. For I was an hungred and yee gone me meate I thirsted and yee gaue me drinke I was a stranger and ye lodged me 36. I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when saw we thee a stranger and lodged thee or naked and clothed thee 39. Or when sawe we thee sicke or in prison and came vnto thee 40. And the King shall answer and say vnto them verily I say vnto you in as much as ye haue done
comfort of all true Christians seeing they shal behold him to be ordained their Iudge who was before anointed to be their euerlasting redeemer and Sauiour ExplicatioÌ proofe These indeede are very sufficient reasons to let vs see why it should be so And they are no other then such as haue good warrant from the holy Scriptures like as you haue alledged concerning the former three Touching the last reason that is the comfort of the faithfull we shall haue further occasion to consider of it afterward Neuerthelesse albeit the iudgement is committed to our Lord Iesus Christ euen in that he is the Sonne of man we must not think that the Deitie is excluded either of the Sonne of God himselfe or of the Father or of the holy Ghost but the iudgement shall proceed from the whole Trinitie though the Sonne onely is the administratour and pronouncer of it Let this suffice for the first point who the Iudge is Question THe manner of his comming is next How is it described that it shall be Answer The Sonne of man saith our Sauiour shall come in glory and all the holy Angels with him Explication This glory which our Sauiour speaketh of is the glory of the onely begotten Sonne of God that is to say a most diuine glory euen the glory of God the Father as he himselfe spake before Math. 16.27 For saith he there the Sonne of man shall come in the glory of his Father with his Angels Here in this place our Sauiour calleth it his owne glory because it is due vnto him euen in that he is the Sonne of man by the gift of the Father who else-where is called the Father of glory Ephes 1.17 and the God of glory Act. 7.2 and the King of glory Psal 24.7.8.9.10 that is most glorious in himselfe and also the fountaine of all true honour and glory to all other It shall be the perfect declaration of that glory which the disciples saw some bright glimses of as we read Iohn 1.14 Math. 17.2 and 2. Pet. 1.17 It shall be that glory which our Sauiour praied for Iohn 17.5 Now glorifie me thou Father with thine owne selfe with the glory which I had with thee before the world was Now according to this glory euen the diuine glory of our Sauiour shall that power be wherewith hee shall come that is to say it shall be the very almighty power of God according as we haue seene before affirmed by our Sauiour himselfe Math. 24.30 and Luke chap. 21.27 The same glory and power of our Sauiour Christ is further illustrated for a helpe of our weakenes to conceiue the more gloriously of it from the attendance of the holy Angels who shall at that time accompanie him as his seruants with all their glory and power to the execution of this his iudgement And for this cause they are called his Angels Math. 16.27 like as the glory is in our present text called his owne glory Now verily this we may be sure of that the glory of our Sauiour must needes be an exceeding great glory which shall exceede all the glory of the thousands yea the myriades and tenne thousand thousands of the Angels which shall accompanie him more no doubt then the Sunne excelleth all the starres of heauen in brightnes and glorie Thus therefore as the Iudge of the Assise when he commeth in his circuite to execute iudgement from the Prince is for honours sake accompanied with the high Sherife and the honourable and worshipfull of the Country so yea by infinite oddes shall our Sauiour Christ comming to execute this iudgment of all iudgements that we now speake of be accompanied with such a glorious traine as neuer any Iudge was or shall be accompanied withall from the beginning of the world to the end of the same The vse of this exceeding glory shall be this euen to procure the more reuerend estimation from the godly and also to the end that the very wicked may be constrained to tremble before the same And in this respect also it is that according to the words of our Sauiour mentioned before Math. 24.31 the holy Apostle Paul doth likewise make mention of some other things as signes and appurtenances to this most excellent maiestie and glory as we reade 1. Thess 4.16 1. Cor. 15.52 saying The Lord himselfe shall descend from heauen with a showte and with the voice of the Archangell and with the trumpet of God Yea and that no doubt in farre more glorious and magnificent manner then it sounded at the giuing of the law Exod. 19.19 though the sound of the trumpet at that time was long waxing lowder and lowder And though the law was giuen by the ministerie of Angels Gal. 3.89 yet it was with lesse appearance of glory then there shall be at the comming of our Sauiour Christ to iudge both by the law and also according to his Gospel as the same Apostle testifieth Rom. 2.12.16 Thus much of the manner of the appearance of our Sauiour when he shall come to iudgement at the end of the world Question NOw in the third place How shall hee addresse and dispose of himselfe to the pronouncing of this most reuerend and glorious iudgement Answer Then saith our Sauiour the Sonne of man shall sit vpon the throne of his glorie Explication What manner of throne this throne of glory shall be it is better to suspend our iudgement then to imagine any particular likenes of the Maiestie of it in our mindes till in due season we shall be the beholders of if with our bodily eyes Neuerthelesse this wee may be as sure of before hand as if we saw it presently with our eies that it shall answer to that description of the throne of God whereof we read Dan. 7. ver 9.10 And Reuel 20.11 Where the Apostle Iohn saith That he saw a great white throne and one that sate vpon it from whose face fled away both earth and heauen and their place was no more found Which throne no doubt shall be infinitely more glorious then the ynorie throne of K. Salomon not onely white as that was but most bright answerable to the purity and righteousnes of that iudgement which shall be pronounced by the Iudge that shall sit downe vpon it according to that we read Psal 45.6 and Heb. 1.8 O God thy throne is for euer and euer the Scepter of thy Kingdome is a Scepter of righteousnes Thou louest righteousnes and hatest iniquitie c. According also to the like testimonies which haue their finall prospect toward this last iudgement Psal 5.4 and Psal 7.11 and 9 7 8. and 94 20. Read also Gen. 18 25. Rom. 2 5 6 And Eccles 3 16 17. and chap. 5.7 But there is yet another thing set downe concerning our Sauiour his addressing of himselfe to the pronouncing of this his last sentence And that is that by the Ministerie of his holy Angels he will gather all those whom he wil iudge before him and seperate
whose iudgement giuen as well of one as of the other shall be their acquiting and iustifying for euer and euer But as touching the wicked which haue and shall die in their sinne and vnbeliefe before that day though they shal rise againe with their bodies and the rest which shall be liuing shall appeare before the iudgement seate of Christ yet shall their bodies abide stil in their naturall dishonour and finfull corruption onely fitted to indure that iudgement which shall be awarded against them euen their condemnation to perpetuall most extreame torment and miserie ExplicatioÌ proofe This difference of the resurrection is made manifest in many places of the holy Scriptures As Dan. 12.2 3. Many of them that sleepe in the dust of the earth saith the holy Prophet shall awake some to euerlasting life and some to shame and perpetuall contempt And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And Iohn 5.29 After that our Sauiour Christ hath affirmed that the houre shall come in the which all that are in the graues shall heare his voyce as was before alledged he addeth these words And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation We reade also concerning the state and condition of the faithfull apart by themselues 1. Cor. 15.51 and 1. Thes 4 14. and Luke 13.29 And concerning the condition of the wicked apart Matth 24.30 as wee saw before And Reuel 1.7 And chap. 6.15 16 17. But let vs stay principally vpon this our present Text wherein the difference is most liuely expressed and that also diuers and sundry waies First in the seperation of the sheepe from the goates that is to say of the faithfull and godly from the wicked and the same also with a most charie and sheepheard like care answerable to the prophesie of Ezek. chap. 34. And Ier. chap. 31.10 Secondly the difference is expressed in the setting of the faithfull and godly on the right hand for honours sake and the wicked on the left hand to their perpetuall reproach But most of all the difference is manfest by the contrarie iudgement which our Sauiour hath already determined and foretolde that hee will giue vpon them THis sentence or iudgement of our Sauiour let vs nowe in the fift place come to consider Question And first What is that part of the sentence which our Sauiour will giue for the finall acquiting iustifying and sauing of the faithfull euen of all such as shall be set on his right hand Answer The King saith our Sauiour shall say to them Come yee blessed of my Father inherite the Kingdome prepared for you from the foundations of the worlde ExplicatioÌ There being two diuerse yea contrary parts of the iudgement of our Sauiour according to the contrary estate and condition of the persons to be iudgeed we haue three things to be obserued in either part First the sentence it selfe Secondly the reason of the sentence or rather the law whereby our Sauiour will giue his sentence Thirdly an explication of that doubt which ariseth from the reason or rule of the sentence to the iustifying thereof both to the eternall consolation of the godlie and also to the eternall conuiction of the wicked The first part of the sentence we haue alreadie before vs. It is a most gratious sentence of the most soueraigne and supreame King and Iudge concerning those that doe belong vnto him let vs accordingly with all holy reuerence consider of it For whereas the words of Kings and Princes here vpon earth are not to be neglected speciallie when they sit in place of iudgement hauing God before their eyes much more is this sentence of the King of heauen himselfe euen the King of all Kings to be regarded of vs. And the rather because it conteineth such a sentence as no King but hee may presume to giue No earthly King or Monarch hath euer had or shall euer haue so large an authoritie this ouer all the world is much lesse ouer all the generations of the earth and that from the beginning to the end of the world None euer had or shall euer haue so great and high authoritie as to giue iudgement vpon bodie and soule and that for euer and euer but onely our Lord Iesus Christ the sole Monarch of the whole world In this sentence our Sauiour being thus the soueraigne Lord and King of all hee doth first most notably open and reueale to his Church before hand for the common instruction of all the faithfull what is the onely supreame and chiefe efficient cause of their perfect saluation and glory which hee will at that day bestow vpon them This cause of their saluation and glory is not their owne worthinesse either for excellence of their nature or for merit of their workes but it is as our Sauiour giueth plainely to vnderstand the onely free grace and fauour of God In regard whereof and of the fruits and effects of it he calleth them first the blessed of his Father Secondly he putteth them in possession of the kingdome of God not by purchase but in way of inheritance and the same also not by naturall descent but by adoption onely And thirdly our Sauiour telleth vs that this inheritance whereof hee giueth the faithfull the possession is such an inheritance as God had prepared for them before they were and therefore could in no wise be merited and deserued by them All which considerations are so many notable reason as well against the prowd opinion of mans merit as for the magnifying of the most free and deserued mercy of God saue onely as our Sauiour hath deserued mercie for vs at his hands And it is well for vs that our saluation is not fitted answerable to our merit though it were so that wee could deserue any thing to be paide as a wages or due debt vnto vs. For euen as the gifts of earthly Princes of great estate which proceed from them of meere fauour and bountie are greater then those which they giue in a proportion of this or that seruice done vnto them Of the which we may take the great King Ahashuerosh for an example Est chap. 6. verse 6. What shall be done saith Ahashuerosh to the man whom the King will honour Haman forthwith conceiuing in his minde that this should be a speciall honour seeing the King minded to declare his royall magnificence and gratuitie therein he therefore describeth such an exceeding honour as hee himselfe aspired after though he had no desert whereby he might presume that it should be due vnto him And chap. 7.2 of his princely bountie he sheweth himselfe ready to grant Ester her request to the halfe of his kingdome Where as if she should haue stoode vpon her worthinesse hee would not haue yeelded her so much as
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 possessioÌ of that rest which he promised to beginne in theÌ 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 ExplicatioÌ 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 ExplicatioÌ 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 aduancemeÌt 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
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee 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 Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasoÌ of this latter part of the iudgemeÌt is onely against such as hauing this worlds good doe shut vp their compassioÌ close vp their hands from their distressed brethren ExplicatioÌ proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those coÌmon familiar duties which our Sauiour doth by
to say it is both the way and meanes to attaine vnto eternall life and also that wherein it doth in a great part consist that they know thee to be the onely true God and whom thou hast sent Iesus Christ. But this knowledge shall be more perfit in the life to come then it can be here in this present life For as the Apostle Paul saith concerning the time of our life here We know in part and we prophesie in part But when that which is perfit is come then that which is in part shall be abolished 1. Cor. 13 9 1O And verse 12. For now we see through a glasse darkly but then we shall see facâ to face Now I known part but then shall I know euen as I am knowne In which âespect also well may we vse the words of the same Apostle in the same Epistle ch 2.9 The things which eye hath not seene neither care hath heard neither came into mans heart are those which God hath prepared for them that loue him And againe 2. Epistle chap. 12. verses 3.4 Secondly ecternall life consisteth in the perfect fruition of the most glorious goodnes and blessed felicity of God so farre as it is meete for the creature to be partaker thereof In which respect it is that our Sauiour saith that we shall then be like vnto the Angels of God in heauen Math. 22.30 And that the Apostle Peter saith Wee shall haue a heauenly inheritance immortall and vndefiled and which fadeth not away reserued in heauen for vs. 1. Epist 1.4 And in this respect also it is that as the Apostle Paul saith We shall be inriched with a most rich spirituall and heauenly treasure aboue that we can conceiue Eph. 1.18 And further that we shall be crowned with a glorious and incorruptible crowne 2. Tim 4.8.1 Pet. 5.4 Reuel 2.10 and ch 3.11 and verse 21. Read also Iohn 17.21.22.23.24 Where our Sauiour by his most holy and heauenly praier giueth vs to vnderstand that wee shall then be in a singular manner one with God and with our Sauiour himselfe that is to say so farre forth so neare as the creature may be one with the Creator the adopted child with the heauenly Father the seruant with the Lord or a friend with his most neare friend c minding willing speaking doing delighting in the same things with a most sweet holy heauenly consent answerable in some measure to that consent which our Sauiour shewed to be in him with God the Father in minding speaking doing his will with all chearefulnes while hee was here in this world and as he doth now in the kingdome of heauen So that in the third place well may we say that the blessed estate of eternall life consisteth in most willing ioious perfect obedience to the will of God to the perfit glorifying of his name in through our Lord Iesus Christ so far forth as it is possible for the redeemed creature to yeeld meete glory obedience to the Creator and Redeemer of it As may appeare by that which is written Reuel ch 4.10.11 ch 5. verses 8.9 c. For then as we know shall sinne as well as death and all corruption be vtterly destroied So we read 1. Cor. 15.53 54.55.56 The benefit being thus great yea euen aboue all estimation and the same also so to continue without all interruption or the least decrease failing for euer according to that Re. 21.1.2.3.4.5.6.7 Let vs vncessantly be so much the more carefull to lay sure hold of it by faith and to take the right way course wherby we may most vndoubtedly attaine vnto it according to the direction of our Sauiour Luk. 13.24 c. as was alledged before And as we read ch 12.33.34 and againe ch 16.9 likewise Math. 6.19.20.21 According also to the like direction of the Apostle Paul 1. Tim. 6. verses 11.12 and verses 17.18.19 It is surely a great comfort here to a man that must leaue his present place of abode all that he hath about him go into a far country if he know that he shall go to take possession of a far better inheritance there But that coÌfort is nothing to this if we be sure that so soone as God shall take vs out of this world he will giue vs a most rich glorious inheritance in his heauenly kingdome And now for conclusion this must all that be desirous of this most blessed estate wel remember assure themselues of that the way vnto it is not by pampering of our own bellies with delicious dainty fare nor by clothing of our own backs with rich costly garments nor by getting to our selues soft bedding and rich hangings for our chambers c. as if we would make our owne houses our paradise c. There is no promise of blessing to this course but of necessitie as our Sauiour teacheth vs we must feede the hungry clothe the naked c. Thus then the wicked shall through the iust iudgment of God of our Lord Iesus Christ go into euerlasting paines the godly into euerlasting life of the free grace and mercy of God he crowning their vnperfit obedience that is the worke of his owne grace in them according to that saying of the holy Apostle Rom. 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Heherto of the ground of this Article of our faith coÌcerning the coÌming of our Lord Ies Ch euen of God the Son from heauen to iudge both the quick the dead Whence now it shal be the more easie after so large adiscourse more briefly to gather together the other points remaining touching the meaning of the Article the promise of our Sauiours comming the vses of it both for comfort also for dutie and finally the danger of not beleeuing it Of these things therefore let vs henceforth inquire and that euen as briefly as we can Question And first what is the meaning of the Article Answer This Article teacheth me and euery Christian that we ought vndoubtedly to beleeue that our Lord Iesus Christ the onely begotten Sonne of God who in our humane nature ascended vp into heauen and hath there taken his seat at the right hand of God in most high Maiestie and glory shall at the end of the world euen in the same our humane nature descend in the clouds from heauen in the same his most high and heauenly Maiestie and glory to call all mankind before his iudgement seat both raising vp all those that shall be dead before his comming and also gathering together all that shall then be liuing and so shall giue righteous iudgement vpon all and euery one so presented before him That is he shall for euer perfectly acquite iustifie and glorifie the godly and eternally condemne and punish the wicked Explication proofe This in deed is the true meaning of this Article The which because
vs not spare to iudge our selues to the ende we may preuent this iudgement of the Lord according to the instruction and admonition of the Apostle Paul 1. Cor 11.31 For as he saith if we would iudge our selues we should not be iudged And yet againe he addeth further that when wee are iudged we are chastened of the Lord because wee should not be condemned with the world God giue vs grace that wee with the rest of the faithfull may make this blessed vse of all our afflictions yea grant it Lord wee most humbly beseech thee for Iesus Christ sake Amen Thus farre of the doctrine of our beliefe in the second Person of the Dietie or Godhead which is God the Sonne The ende of the second Booke THE DOCTRINE OF THE GOSPEL THIRD BOOKE VVHICH IS A PROCEEDING IN AN ORDERLY HANDELING OF THE SEVErall Articles thereof and namely concerning our Christian beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer WHEREVNTO IS ANNEXED A LIKE HANdeling of the Articles of our beliefe concerning the Church of God and those excellent prerogatiues which God through Christ hath bestowed vpon it 1. Ep of Iohn 5 7. The holy Ghost is one with the Father and the Sonne And Gospel 14.26 The Comforter which is the holy Ghost saith the Sonne whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I haue told you And ch 16.13 He is the Spirit of truth and leadeth into all truth Matth 12 31 32. Whosoeuer shall blaspheme the holy Ghost it shal not be forgiuen him neither in this world nor in the world to come T C VERITAS ãâã VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS THIRD Booke briefly set downe in the Table following Beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie THe Ground of this Article pag. 1 2 3 4. The sense and meaning of it pag. 5. 6 7 8. 9 10 11 12 13 14. The Promise of our sanctication by the holy Ghost pag. 15. The Comforts of Beliefe in the holy Ghost pag. 16. 17. 18. The Duties to be performed of vs to him in respect of the same yea simply in respect of himselfe in that he is God pag. 19. 20. The Danger of not beleeuing in God the holy Ghost pag. 21. 22. Beliefe that God hath a holy Catholike Church The Ground and warrant together with the sense and meaning according to the same ground pag. 23 24 25 26 27 28 29 30. 31. The Promise which God hath made to call and gather vnto himselfe a holy catholike Church pag. 32. The Comforts arising from the same pag. 33 34 35 36. The Duties of euery true member of the holy catholike Church pag. 37 â8 39. The Danger of not beleeuing that God hath a holy catholike Church pag 40. 41. Beliefe that in the holy catholike Church there is a Communion of Saints The Ground and warrant of it and therewithal the sense and meaning agreeable to the same ground pag. 42. 43 44 45 46 47 48 49. The Promise which God hath made that there should be a Communion of Saints in his holy catholike Church pag. 50. 51. The Comforts in respect of this holy Communion pag. 51 52 53. The Duties of euery member of the church in respect of the same pag. 53 54 55 56. The Danger of not beleeuing yea and of not practising the duties belonging to this holy Communion pag. 57 58. Beliefe that to euery true member of the holy catholike Church belongeth forgiuenes of sinnes The Ground and warrant of it pag. 59. 60. The sense and meaning of it pag. 61. The Promise which God hath made to forgiue the sinnes of euery true member of his Church pag. 61. The Comforts arising from this Promise pag. 62 63. The Duties belonging to God in respect of the same Comforts pag. 63 64 65. The Danger of not beleeuing this Article pag. 66 67. Beliefe that to euery true member of the holy catholike Church of God belongeth the blessed immortalitie of the soule The Ground and warrant of it pag. 68. 69 70. The sense and meaning of it pag. 71. 72. The Promise of God touching the same pag. 72. The Comforts arising from thence pag. 73. The Duties to be performed to God in regard thereof pag. 74. 75. The Danger of not beleeuing the blessed immortalitie of the souâe pag. 76. 77. Beliefe that to euery true member of the holy catholike Church of God belongeth the glorious resurrection of the body The Ground of this Article pag. 78. c to 96. The sense and meaning according to the same ground pag. 96. 97. The Promise of God that the bodies of all and euery true member of his Church shall rise againe in glory pag. 97. The Comforts arising to our soules from this Article of our beliefe touching the glorious resurrection of our bodies pag. 98. 99. The Duties to be performed of vs to our God and Father through Iesus Christ both in our bodies and also in our soules so long as wee liue here in this world in respect of the same both gratious Promise and Comforts pag. 99 100. 101. The Danger of not beleeuing this Article pag. 102. Beliefe that to euery true member of the holy catholike Church of God belongeth the inheritance of euerlasting life both in body and soule The Ground of this Article pag. 103 104. The sense and meaning pag. 104. 105. The Promise of God that the inheritance of this euerlasting life both of body and soule vnited together doth belong to euery true member of his holy Catholike Church pag. 106. 107. The Comforts arising frrom this most gracious Promise to euery beleeuing soule pag. 107 108. 109. The Duties to be performed of vs to God in this life vnder the certaine hope of his performance thereof vnto vs in his due time pag. 110. 111. 112. 113. The Danger of not beleeuing this Article pag. 114. 115. The Conclusion of the Doctrine of the Gospel concerning the Articles of our Christian beliefe The Ground of our Christian faith or Beliefe in a general consideration pag. 115. 116. The Promise in generall pag. 116. 117. The Comfort generally considered pag. 117. 118. The Dutie likewise in generall pag. 118 119. The Danger of vnbeliefe and of disobedience to the doctrine of the Gospel in a like generall consideration pag. 119. 120. A generall description of the true iustifying faith in respect of all the Articles of our beliefe pag. 121. 122. These are the Contents of this third booke THE DOCTRINE OF THE GOSPEL III. Booke Beliefe in God the holy Ghost Question NOw what followeth in the Articles of our beliefe Answer I beleeue in God the holy Ghost ExplicatioÌ In these wordes wee make profession of our faith in the third Person of
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them ExplicatioÌ proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and maÌner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles maÌner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemeÌts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
c. ch 11. v. 1.5 ch 36.25 26 27. And Ier 31 33. conferred with Heb 10 15 16 17. And Isai 59 21. Ioel. 2 28. Hagg 2 6. And this Spirit so often spoken of is the holy Ghost The Spirit of the holy God is also after a sort acknowledged euen of the very heathen as Dan 4 5 6. As for that which we read Act 19.2 where the late conuerted Disciples at Ephesus say they had not heard whether there be an holy Ghost either they doe not meane to speake so concerning the third person of the holy Trinitie but coÌcerning the extraordinarie gifts of the holy Ghost which had bin giuen in other places by the laying on of the hands of the Apostles or if any thinke they did meane so the same must withall confesse that from their former ignorance this Article is for euer hereafter more certainly confirmed to the church of God by that better instruction which they receiued from the holy Apostle But you haue not yet shewed that the essential attributes or proprieties of the Godâeâd are attributed to the holy Ghost as well as to the Father the Son This must not in anywise be omitted of vs because the due coÌsideration hereof is of great weight to establish confirme our hearts to beleeue in him Question What proofes of holy Scripture haue ye therefore to warrant the truth of this part of your former answer Answer The proofes are so many as I am not able to make rehearsal of them without some helpe by your direction nor then neither but so as there will need some further supply by your addition ExplicatioÌ You may iustly say so indeed I will therefore helpe you what I can prouided that you will stirre vp your selfe to call to mind some one proofe or other for euery one of these diuine attributes as well as you may Question And first what proofe haue you that the holy Ghost is eternall I meane so eternal as no crature is eternal that is not onely without ending but also without beginning Answer In this sense the holy Ghost is called the eternall Spirit Heb 9.14 ExplicatioÌ proofe It is true Neither is any other Spirit either Angell or soule of man so called though they be immortall and endles by the decree of God And further touching the eternitie of the holy Ghost we may proue it by the same reason that the Euangelist Iohn proueth the eternitie of the Son For insomuch as the holy Ghost was in the beginning that is before any creature was as wel as the Son therefore wee may conclude that the one is eternall as well as the other Neither is it possible that the Father and the Sonne without this their eternall Spirit should euer haue giuen any being to any creature seeing the immediate producing of the creature and also the supporting of it from the first instant of the beginning of it is from and by the holy Ghost as we may perceiue by that which we read Gen chap 1. verse 2. Question Let vs now proceed What proofe haue you that the holy Ghost is of infinite and incomprehensible maiestie or greatnes Answer Whither shall I goe from thy Spirit or whither shall I flee from thy presence saith the holy Psalmist Ps 139.7 Explication proofe This sheweth that the presence of the holy Ghost is as large that is euery where and filling all places as the God-head of the father and the Sonne This infinite and incomprehensible Maiestie of the holy Ghost may bee partly discerned of vs by that which is often testified that from the beginning of the world to the end thereof he hath beene and will be present with the children of God in speciall manner dwelling as it were in the hearts of thousands at one instant and so from time to time sanctifying guiding and coÌforting them all And for a most euident instance therof let vs consider it by the aboundaÌce of the gifts of the holy Ghost poured forth vpon the church in these last times of the world since the ascension of our Sauiour Christ Iohn 7.38.39 Act 2.17 1. Cor 12. yea and in that it is expresly saide that our Sauiour himselfe in that he was man was indued with the gifts of the Spirit not in measure Thus may wee argue the infinite Maiestie and incomprehensible greatnes of the holy Ghost though not in any bodily dimentions which is contrarie to the nature of any Spirit and most of all of the holy Ghost but in a manner vnsearchable to vs according to his inuisible nature and most diuine and secret vertue Iohn 3.8 We will hast forward Question What proofe haue you that the holy Ghost is almightie Answer The workes of creation and gouernment made and continued by him together with the Father and the Sonne as hath beene declared before doe sufficiently prooue it to bee so Explication proofe It is very true And besides hee is expresly called the power of the most high Luke 1 35. Read also chap 24 29. and Act 1.8 where the gifts of the holy Ghost are called the power of God from on high And accordingly ch 6 10. the Euangelist testifieth that although many gaine said Stephen though he was no Apostle yet they were not able to resist the wisedome and the Spirit by the which hee spake Generally all the graces bestowed vpon the Church and euery member thereof they proceede from the power of the holy Ghost Our regeneration is called our Baptizing with the holy Ghost Iohn 1.33 and Act 11.16 And 2. Cor 3.18 We are changed into the image of the Lord from glory to glory by his Spirit as we heard before And Act 9.31 The Churches were multiplied by the coÌfort of the holy Ghost And Ephes 3.16 Christians are strengthened by the Spirit of God Moreouer 2. Thes 2.8 The Lord will consume the man of sinne euen wicked Antichrist by the Spirit of his mouth that is by the preaching of the Gospell through the mightie power of the holy Ghost Yea all that power which our Sauiour had in that he was man he receiued it from the holy Ghost whether we looke to the power of his doctrine or of his workes according to that Act 10.38 God anointed Iesus of Nazareth with the holy Ghost and with power And Mat 12 28. compared with Luke 11 15. Our Sauiour himselfe professeth that hee did cast out diuels by the Spirit of God whom he calleth the finger that is the diuine power of God Like as when the Prophet Isaiah would note the perfect continuance of Gods power without all defect he saith The hand of the Lord is not shortened And the Prophet Micah ch 2.7 minding to signifie as much though to another end asketh the Israelites whether the Spirit of the Lord were shortened As though hee should say It is impossible hee is as able either to blesse and prosper or to curse and plague as euer he was Thus we
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
gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectioÌ casting off which fell vpon theÌ if we should be fouÌd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation ExplicatioÌ proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitioÌ in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictioÌs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌmunion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâs And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ that vnion coÌmunion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌmunicable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
field Moreouer in that he compareth it to a crowne Reuel 2.10 yea to an incorruptible crowne of glory 1. Pet 5.4 Now all these things as we knowe they are matters of great reckoning here among men I meane riches and possessions specially the inheritance and posse sion of a kingdome And therefore most iustly may the durable riches and inheritance of the heauenly kingdome of God be of most pretious account with vs. But beside these let vs come to our owne persons and see what they shall be Of the which it is said first concerning our bodies that in this euerlasting life they shall bee made glorious and immortall to the end they may be meete receptacles and habitations for our soules Wherefore seeing our bodies shall shine like the starres of the firmament Dan 12 3. Yea like to the Sunne Mat 13.43 Yea seeing our bodies shall be made like to the glorious body of our Lord Iesus Christ Philip 3.21 How great then shall be the excellencie and glory of our soules at that day We shall no doubt at that time be as a bright shining Temple for the holy Ghost to dwell in for euer and euer Our bodies are nowe the Temple of God through our Sauiour Christ though they be yet mortall and sinfull 1. Cor 6.19 much more therefore shall they be so at the resurrection Our estate and condition as it shall be then is compared to a perpetuall Sabbath and blessed rest with the Lord to reioyce before him in all spirituall duties which he hath prepared for vs to exercise our selues in according to that which is written Isai 66.21.22.23 Reuel 5.11.12 c. and chap 7. verse 10. and chap 14.2 Thus much for the meaning of this Article Question NOw in the next place what promise haue wee that the inheritance of this euerlasting life belongeth to euery true and faithful meÌber of the church of God Answer In the 11. chap of Saint Iohn verses 25.26 our Sauiour saide to Martha I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And whosoeuer liueth and beleeueth in me shall neuer dye Beleeuest thou this saith our Sauiour ExplicatioÌ In this Scripture after that Martha had made profession of her faith to our Sauiour concerning the generall resurrection at the last day according to the common faith of the people of God as hath beene declared before but yet not being able perfitly to beleeue that our Sauiour Christ could presently raise vp her brother Lazarus who had beene dead foure dayes in his graue he doth by this speech of his relieue the weakenes of her faith in this particular by setting downe a general doctrine for the confirmation of his diuine power not onely touching the resurrection of the body and therewithall of the revniting of the body and soule together but also concerning the continuance of the life of the same body together with the soule for euer To this purpose hee saith first in this text I am the resurrection and the life that is he by whose both merit of death and also efficacie of diuine power the bodies of all the faithfull both men and women shall be raised vp againe to euerlasting life According as else where it is written that life is in him and that he quickeneth whom he will Iohn 1 4. and chap 5 21. And 1. Ep 5.20 that he together with the Father is very God and eternal life that is to say that he is the very author and giuer of eternall life to all that doe belong vnto him Then in the next place our Sauiour sheweth further by what instrument euerlasting life is apprehended and obtained from him namely by faith that is by a perswasion of his power and good will herein according to the diuine promise of God By the which faith also our Sauiour giueth to vnderstand that euerlasting life is begunne euen in this life yea so begunne that death shall neuer preuaile against it as was declared before For though the body dye yet the soule shall liue and waite for the raising vp of the body to liue for euer with it And this benefite saith our Sauiour is generall to all how many soeuer shall beleeue in me insomuch as none of those shall neuer dye to wit the second death Reuel 2 11. and Iohn 8.51 And Luke 20 36. After the resurrection they can dye no more Finally our Sauiour by asking Martha whether she did beleeue that which he had saide hee doth thereby stirre vp her heart to giue credite to his word As though he should haue saide It is thy part Martha without all doubting to bee throughly established in the beliefe of that which I say The which being spoken by our Sauiour to Martha for her instruction and confirmation it is likewise to be taken and applied to our selues for our instruction and confirmation who doe heare and read that which is thus written and recorded concerning this Article But vnto this one place of holy Scripture wee might adde many other euery where repeated in the Bible of God As for example 1. Iohn chap 2. verses 25. This is the promise which the Father hath promised vs euen eternall life And Titus 1. verses 1.2.3 God that cannot lye hath promised it before the world began Read also 1. Tim 1 16 17. This is a true or faithfull saying and worthy to be receiued by all meanes or worthy all allowance that Iesus Christ came into the world to saue sinners Yea to saue all that shall beleeue in him with an eternall saluation And chap 4 8. Godlines hath the promise of the life present and of that which is to come And 2. Ep 4 8. Henceforth saith the same Apostle is laide vp for mee the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also which loue his appearing And 2 Cor 13.4 We shall liue with Christ through the power of God Here also call to mind againe Psal 22 27. Your heart shall liue for euer And Dan 7 verses 26 27. The iudgement shall sit and they shall take away his dominion that is the dominion of euery Tyrant and persecuter of the Church to consume and to destroy it to the end And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him Question But how may wee knowe that we are in the number of that people to whom this euerlasting life doth belong Answer We may knowe it by the beginning of it in our hearts here in this life by true faith and repentance by our longing after it by our ioy in the hope and expectation of it and finally by our holy labouring and striuing after it ExplicatioÌ proofe To such no doubt the promise of
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌming in the cloudes as Iudg Last iudgement With power and terror great WheÌ all the NatioÌs shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâe to our one onely most wâse almightiâ and euerâiuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the âorme page printed againe P 107. l. 3â reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâer Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâesse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth ââe giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â 2â read all other as vvel in their superiour as inferiour places l. 21 alâo how to P 159. l. 5. imitation ãâã for imitation And l. 24 âaâe for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâam p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâtion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last âne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vââverse p. 476 36 coÌmanded p. 483 39. Beth graâijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read ââiritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeââhough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â2 20. read willingly âalking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that âe trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiââance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâây of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall âenefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriââ our Lord. Amen Thine as their owne euen ââolly in the Lord. R. A. R. B.
â3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contânuâlly rebell against him in treading vnder their feeâe all his holy lawes and commandâments Question What may we answer to this obiection in the iust defence of the fatherly prouidence âf âhe Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaââe for their childreÌ But therein it is meete that we doe consider that the Lord ââaleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâations sâke To the which purpose well sâiâh a very godly leârned man * Dâus fine exceptione creaturas oânes amore proâe qâaâtur Sed noâ nââfiâos âaoâ qâââ Sâââââ ãâã o ãâã ãâã t paâââââ amore âââpââcutuâ Caâ Hâââ Maâc 1â 21 God sheweth forth his loue to all his creaâures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â and Prou. 10. â Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calââ giue vs his holy and heaueÌly knowledge faith feare loue with many other most pretiouâ sweeâ spiritual graceâ therwith the most coÌfortable hope of euerlasting ââfe glory it self it is a portion mâst worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ shalt thou giue me more ioy of heart then they haue when their wheatâ and their wââe doe abounâ And Ps 17 1â ãâã shall âehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them âhat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â4 8 9 10 Moreouer âs 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ 119 verses 14 57 72 93 103 111 12â 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse ââân no wise to be measâred according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of âhâ abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâs rule âor many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
of doe faile According to that 2. Cor. 1.8.9 Bretheren saith the Apostle Paul we would not haue you ignorant of our affliction which came vnto vs in Asia how wee were pressed out of measure passing strength so that we altogether doubted euen of life Yea we receiued the sentence of death in our selues because we should not trust in our selues but in God who raiseth vp the dead So then as the tempest trieth the marriner and the battaile the souldiar so doth affliction the faithfull Christian And that experience of Gods assistance in trouble and of his deliuerance out of trouble confirmeth and strengtheneth faith it may appeare by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the Corint Wherein the Apostle writeth further concerning himselfe and Timotheus that they trusted that God who had deliuered them from so great a death and did deliuer them would also yet thereafter deliuer them still Read also 2. Tim 4.17.18 The Lord assisted me saith the Apostle and strengthened me that by mee the preaching might be fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the Lion And the Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome to whom be praise for euer and euer Amen And in the holy storie Dauid being strengthened by the Lord to preuaile against the Beare feared not to incounter against the Lion and hauing ouercome the Lion he feared not to try the combate with the armed giant Goliah Read also Psalm 23. Thus it is true that faith groweth and is heartened and made bold by experience of Gods former assistance and deliuerance Fiftly that affliction quickeneth and prouoketh the faithfull to praier it is also so certaine that he who hath no care to pray to God in his affliction may be truly said to haue no faith or at the least that it is for the time violently smothered and concealed in him The time of affliction is a speciall time of Praier Iames chap â 13 And Psalm 50.15 Call vpon mee saith the Lord in the day of thy trouble And Rom 8.15 The Apostle Paul teacheth that it is a principall effect of the holy spirit of adoption to teach incourage and strengthen the children of God in all their necessities to cry Abba Father And verses 26.27 The spirit helpeth our infirmities c. And whether I pray you should children goe but to their Father when they bee in any distresse Hee is a foolish or proude childe whosoeuer hee be that will not seeme to bee beholding to his Father for his reliefe and succour It is doubtlesse and ought to bee the kindly affection of the children of God to let no affliction passe without the sanctification of Praier that so it might bee sanctified and blessed to their benefite Sixtly that God blesseth affliction to worke patience and meeknes yea the increase of so excellent a grace it is expresly affirmed Rom 5.3 Tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed And it may further appeare by that which we read Iames chap â 4 For if patience haue the perfect worke as the Apostle teacheth it maketh those that doe so continue and cherish it that they be intire lacking nothing For to such it is aboundantly sufficient vnto them that they are sure they haue the Lord for their portion They knowe that he that shall come will euen come shortly and that hee will nât tââie and that hee will bring his reward with him Behold therefore how beneâiciall aâfliction is euen by the causing or rather occasioning of this excellent grace of patience and meekenes Whence it is also that both the afflicted and the mâeke are called in the holy Scriptures by one and the sââe nâme as it were For Hhanauim notâth the one as well as the other Psal 76.9 Zech. 2.3 Amos 8.4 and in diuers other places And hence also it is that we learne to moderate our iudgement concerning the afflicted and to bee farâe from rash condemning of them as if God had cast them off c. For that good fruite which through the blessing of God we find in our selues by our own afflictions causeth vs the rather to hope wel of Gods mercie toward those that are likewise afflicted And the rather also because we vnderstand that God liketh weâl of such and pronounceth them blessed So we reade Psal 41. from the begânning of the Psalme The same likewise frameth our hearts to commiseration and mercifull dealing toward them aâ in the same Psalme we are not obscurely admonished Which also is according to the expresse commandement of God Exod. 22.21 and Leuit 19 3â 34 Thou shalt loue the stranger as thy selfe for ye were stranger in the lanâ of Egipt Moreouer that former trialls and those more gentle doe hearten against greât r it may be euident by that which was obserued concerning the fift branch of this Anâââre Wee are indeede of oâr sâlues altogether vnapt to beare ãâã âitly ând mââkely the least affliction which God lâiââh vpon vs. Behold therefâre the excellent wisedome and mercie of our GOD in that sometimes for a sâasân as was saide he layeth a greater vpon vs that so hee may wiââe vâ tâ be the more willing to submit our selues âo some lesser the which he seeth meete moâe ordinarily to exercâse and humble vs withall We make much of a little a king of our finger or of some tââfling losse c. But wheÌ God beginneth to call into question our whole welfare touching either bodilie health oâ ouââ aâd estate then we see the vanity of our former nicenesse in our vsuall complââning for euery little or nothing Finally thaâ God teacheth vs by want of health for a time to vse it better and to bee more thaâkfull for it when it pleaseth him to restore it vnto vs againe and so in the rest of his benefits it standeth with good reasoÌ in so much as âhereby we vnderstand much better of what price and value they are Likewise we learne thereby from whom we receiue them and in whose power it is to take them away againe at his owne pleasure And therefore that wee ought to be mo e and more carefull to glorifie him in the inioying of them and nât to serue our owne wicked lustes by them It is a common saying and câmmon exâerience proâeth ât âo bee true that by wanting rather then by enâ ying Carenâo magis quam fruendo wee discerne the greatnes of a benefit Mucâ mo e miâht bee saide concerning the manifold fruite and benefit wâen comme h to the children oâ God bâ the fatherly afflictions corrections and ãâ¦ã God ouâ heâuenly Father as was answâred Fâr God no doubt dot ây âhâm teach vs many thinges as was also obserued once before the ãâ¦ã not otherwise learne so well Such as are the deniall of our sââââ the contempt of this