of the flesh is enmitie against God The issue whereof is death to those that follow it as it is in tâ—e former verse And Pro. 14.12 Read also 1 Cor. 3.18 Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise ExplicatioÌ„ and proofe For the proofe of the second duty Read Deu. 4 6 7 8 and Ier. 8. ver 9. and ch 9. verses 23 24. as before in the comfort For the third read Ro. 11 33. and Eccles 3 11. He hath made euery thing beautifull in the time and season thereof c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end And chap. 7 15 16. c. For the proofe of the fourth duty read Psal 34.17 18 19.20 and 68.20.1 Cor. 10.13 Eccles 7 28. Read also Psal 25.10 The way of the Lord is strength to the vtright man In which respect well saith our learned Interpreter Via Domini est per invia That is God maketh way where there is no way For the last duty of giuing God the glory for the gift of all wisedome and vnderstanding Read Exod. 31 1 2 3.4.5.6 1 Sam 18.14 and Isai 28.23 c. to the end of the Chapter Read also Prou. 6.6.7.8 and cha 30.24.25.26 27.28 Ier 8. â— And yet more principally Read Dan. 2 19.20 21 22 23 And in the Ep of Iude verse 25. To God onely wise our Sauiour be glory and maiestie and dominion and power both now and for euer Amen The duties belonging furthermore to the comfort of faith in the almighty power of God and generally touching the work of creation and gouernment we doe here of purpose omit as we did before in the comforts because wee shall afterward haue a speciall occasion to consider of the same WE come to the duties of faith coÌ„cerning the long suffering patience yea the infinite mercy and goodnes of the Lord our God Question Which are they Answere By how much the mercies of the Lord our God are more aboundant toward vs by so much ought wee first of all to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them Secondly that we doe not distrust or despaire of the same his mercies as if there were any defect or failing in them Thirdly that we doe not in any case presume or waxe wanton against them albeit God is easily intreated and ready to forgiue such as offend him ExplicatioÌ„ and proofe These euils euen as very wicked extremities are carefully to be auoided yea to be accursed and abhorred of euery true beleeuer For they are most contrary to the nature of true faith Against the first wherof read Rom. 2.4 Despisest thou the riches of Gods bountifulnes and patience and long suffering We must take heed therefore that wee be not like those gracelesse subiects or children which are ready to despise the clemencie and lenitie of their gentle Princes and Parents Against the second read Ier Lamen ch 3.22 His compassions faile not Read also Isai 1.18 and ch 40. 28. 29. 30. 31. And Rom 5.20 Though sinne aboundeth yet grace aboundeth much more and 1 Tim 1 15. Against the third read Rom 6 1 c. What shall we say then shall we continue still in sinne that grace may abound God forbid c. Read Ep Iude 1 4. Though God be perfectly mercifull yet we must know that he is not so mercifull but that he is iust also We may not thinke God to haue but one eye as it were As he hath an eye of mercy so he hath an eye of iustice As he knoweth how to pitty humbled sinners and repenting sinners c so will he surely punish seuerely euerie obstinate and presumptuous transgressour and rebell He will deale wel with these that are well disposed c but he will deale roughly with those that be froward according to that which we read Psal 18.25.26 This hath God himselfe with so loud a voice proclaimed of himselfe as wee saw before that we neede to speake the lesse of it now Question BVt is there no other duty belonging to that singular comfort which faith taketh in the infinitnes of Gods mercies but only that we abuse theÌ„ not Answer Yes it is on the contrary the most bounden duty of euery one of vs whosoeuer doe beleeue in the mercies of the Lord our God to be so much the more loth to displease him in any thing yea rather to be so much the more carefull and studious to please him in all holy obedience by how much he is not onely more loth to enter into iudgment against vs but also more ready euery way to doe vs the most and greatest good Explication and proofe Thus generall indeed is the duty or as we may rather say the dutifulnes of faith is the comfort of Gods aboundant yea infinite mercies The mercies of the Lord our God ought to be esteemed of vs as the most pretious and dainty Iewell that we haue to deale withall And accordingly they are most charily holily to be dealt with of vs. For if we should prophane the mercies of God what refuge or sanctuaâ—ie should be safe for vs to flie vnto for rescue against the hote and fierce pursuite of his iustice For the proofe wherof read Rom. 2.4 The bountifulnes of God leadeth thee to repentance And ch 12.1.2 I beseech ye therefore bretheren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world c. Read also 2 Cor 7 1. and 1. Sam. 12. â—â— â—nd Isai 5.1 c. Moreouer call to mind Mat. 4.17 1. Iohn 3.8.9.10 and Gen. 29.9 And Psal 1â—0 4 Mercy is with thee O Lord that thou maiest be feared And Psal â— 7 In the multitude of thy mercy I will come into thy house and in thy feare will I worship toward thine holy temple Yea we ought to serue the Lord with ioyfulnes and with a good heart for the aboundance of all things Deut. 28.47 And Psal 119 64. The earth ô Lord is full of thy mercy teach me thy statutes BVt shew you yet something more particularly if you can what some of the duties of faith are which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question Which may some of them be Answere Seeing the Lord our God is so aboundant in mercie to vs that hee forgiueth vs all our sinnes though neuer so great and grieuous so often as we do truly repent and turne vnto him it is our duty to be readily affected to forgiue one another our mutuall offences and both to admit seeke reconciliation how often in how great matters soeuer we haue â—ust occasion euen so farre as they concerne one another Moreouer seeing the Lord our
of our Lord Iesus Christ according as the Apostle Paul euen in the place now alledged sheweth in that so soone as he had made mention of the victory by and by as it were pointing to the Author and atchieuer therereof The grace of our Lord Iesus Christ be with you saith the Apostle to the Romans As though he should tell them in plaine words that it is by his grace alone that they and all Christians obtaine victorie against the diuell Question NOw therefore hauing seene as it were the foundation of all the promises of God let vs proceede to the rest Among the which in the first place what promise haue you that God in his fatherly prouidēce will after this life ended receiue vs and all his children truly beleeuing in him into his inuisible and glorious heauens our soules first and afterwards our bodies at the last day in the generall resurrection Answere The couenant of God wherein he promiseth to be our God it is an assurance of either of these blessings vnto vs and to all true beleeuers according to that comfortable interpretation and testimonie which our Sauiour Christ giueth hereof against the heresie of the Sadduces who denied the resurrection in that hee answered them as we read Mat. 22. verses 29 30 31 32. Ye erre saith he not knowing the Scriptures nor the power of God For in the resurrection they neither marrie wiues neither are wiues bestowed in marriage but they are as the Angells of God in heauen And concerning the resurrection of the dead he saith further haue ye not read what is spoken to you of God saying I am the God of Abraham and the God of Isaak and the God of Iaakob God is not the God of the dead but of the liuing And 1. Thess chap. 4.17 The Apostle Paul testifieth that we shall be caught vp in the cloudes to meete the Lord in the ayre and that so we shall bee for euer with the Lord. Explicatiō and proofe Yea and to this end also it is further assured vnto vs by the Apostle Iohn Reuel 20.13 That the Sea shall then giue vp her dead that is to say all the bodies of men that haue beene drowned and consumed therein Yea that death shall deliuer vp the seruants of God with what manner of death soeuer they haue beene bereaued of this life and howsoeuer their bodies haue beene destroyed by their murtherers and persecutors whether with fier or by wilde beasts to whom they haue beene cast to be deuoured or any other way for the testimonie of the truth and Gospell of our Sauiour Christ Whereof also our Sauiour himselfe doth further assure vs in that he promiseth That the holy Angells shall gather together the bodies of his elect from the foure windes and from the one end of heauen to the other Mat. 24.31 And touching the soules of the faithfull that they are receiued into heauen so soone as they leaue their bodies and depart this naturall and transitorie life we may perceiue by the gratious promise of our Sauiour Christ to that thiefe vnto whom God gaue the grace euen vpon the Crosse to beleeue in Christ and to repent of his sinnes For thus saith our Sauiour vnto him This day shalt thou be with me in Paradise Now there is no doubt that he will be lesse gratious to these that shall be carefull to yeelde a more speedie and a longer continued faithfull seruice vnto him Likewise in so much as the same our Sauiour sheweth that the Angells of God carried the soule of Lazarus into Abrahams bosome that is into the place of the heauenly rest and happinesse of the faithfull and elect children of God he giueth therewithall to vnderstand what the state and condition is of the soules of all the rest so soone as they depart out of this life Finally to put all out of question the spirit of Christ testifieth generally of all that die in the Lord That they are euen thenceforth for euer blessed in that they rest from their labours and in that their workes follow them Reuel 14. verse 13. But of this more afterward in the Article of the resurrection of the body Question IN the meane while that we may goe on forward What promise haue you concerning the holy Angells that God in his fatherly prouidence and gouernment will vse them for instruments of his mercy toward vs and euery one of his children while we liue herein this world Answere In the 91. Psalm verses 11 12. it is written God will giue his Angells charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands lest thou shouldest hurt thy foote against astone Explicatiō and proofe This is a very gratious promise of God To the which end marke I pray you how the tendernesse of the loue and care of the holy Angells ouer vs is expressed as a fruit of the most gratious good will of God himselfe They would not willingly haue vs take the least hurt in the world while wee walke faithfully in the waies and commandements of God For this doth the holy Ghost giue to vnderstand in that it is said that they would not willingly suffer vs to stumble at a stone And Matth. 18.10 the like is affirmed by our Sauiour Christ saying See that yee despise not one of these little ones for I say vnto you that in heauen their Angels do alwaies behold the face of my father which is in heauen But why then may some say doe the children of God sometimes not onely stumble but fall downe right and take great hurt The answer is easie and readie at hand because none of vs doe walke so vprightly and entirely with our God as we ought to doe For verily if we did not faile our selues God would neuer faile vs neither would or should his holy Angells faile vs at any time The experience and proofe of this most readie willingnes of the holy Angells is plentifully confirmed by many testimonies of the holy Scriptures as we shall haue further occasion to note by some particulars when we come to the comforts Touching the wicked Angells otherwise called diuells wee haue seene alreadie how God hath promised that he will strengthen vs to preuaile against them in that he will giue vs power to breake the Serpents head so that we will stand heere no longer about them Neuerthelesse in so much as the diuell hath now more dangerous and greater plentie of euill instruments both to deceiue by and also by the same to execute more cruell violence then the Serpent which he vsed at the beginning could or now can doe howsoeuer the kind of them be multiplied euery where that is to say seeing insteed of one Eue he hath thousands both subtile wicked women and men also all of our owne sexe and kinde most apt mightie to deceiue and hurt by let vs consider in this behalfe what promise we haue that our good God in his fatherly prouidence
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 adâ—ersity a token of hatred but of loue toward all such as bâ—are it patiently For vn o such God offereth himselfe as vnto child en as the Apostle tâ—acheth vs Heb. 12.7 c. Finally for the answer of th s obâ—ection 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 pleâ—sures 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 â—8 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 Pâ—ou 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 Bâ—t 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
of God it may be esteemed a sufficient proof that he is very true God thogh we had no other But the rest which follow in the former answer are of like weight and as certainely confirmed by the holy Scriptures as we shal haue occasion to produce them hereafter therefore wil not stay vpon them here Neuerthelesse that we may handle this Article in the same order that wee haue done all the former let vs insist and stay a while vpon some one place of Scripture which may be remembred of vs for one speciall ground of it Question What place haue you been taught that we may commodiously make choise of to this purpose Answer I haue learned that in the 12. ch of the 1. Epist to the Corinthians from the beginning of the chapter to the 12. verse of the same we haue a very conuenient place Question It is so indeede Which are the words of the text Rehearse them before we proceede any further Answer 1 Now concerning spirituall gifts brethren I would not haue yee ignorant saith the Apostle 2 Yee know that yee were Gentiles and were carried away vnto dumbe idolls as yee were led 3 Wherefore I declare vnto ye that no man speaking by the Spirit of God calleth Iesus execrable also no man can say that Iesus is the Lord but by the holy Ghost 4 Now there are diuersities of gifts but the same Spirit 5 And there are diuersities of administrations but the same Lord. 6 And there are diuersities of operations but God is the same who worketh all in all 7 But the manifestation of the Spirit is giuen to euerie man to profite withall 8 For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit 9 And to another is giuen faith by the same Spirit and to another the gift of healing by the same Spirit 10 And to another the operation of great works and to another prophesie and to another discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues 11 And all these things worketh euen the same Spirit distributing to euery man seuerally euen as he will Explicatiō proofe It is true that we do not read in any place of the holy scriptures these words I beleeue in the holy Ghost expressed together no more then we doe these I beleeue in God the Father almightie maker of heauen and earth c. Neuerthelesse they are most truly diducted from the holy scriptures by sound interpretation and proofe to be one of the most necessary and fundamentall Articles of our true christian beliefe as by Gods grace we shall euidently perceiue by a more large and ample discourse And we may well take this present scripture which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author worker of all spirituall and heauenly grace in the hearts of all the children of God for one speciall and sure ground and warrant of this Article from whence also we may take the occasion of opening this whole doctrine And the rather may we make choise of it because the holy Apostle setteth it down as necessary for the correction of that ambitious peruerting of the good gifts graces of God which was crept in among the Corinthiās euē as if they had bin home-bred and not inspired by the holy Ghost and as though they stood not bound to vse them wholly to the glory of God to the profit of the Church but to their own praise c. Wherein this came to passe among the Corinthians which is euery where vsuall at all other times that as the sweeter wood doth sooner breede wormes and the finer cloth is the more easily taken with mothes so they that haue the greatest gifts are soonest puffed vp if they want the most holy grace of sanctification humiliation which is a grace aboue all those other gifts and graces wherewith it may be some wicked men are indued for a time in some singular measure aboue many of the children of God Let vs therefore as briefly as we can call to minde the doctrine of this portion of holy Scripture And first of all let vs consider that the holy Apostle to the end hee might through the blessing of God the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts he most prudently putteth them in minde of their former estate how they were wretched idolaters c. Whereof he telleth them that hee would in no wise haue them forgetfully ignorant but contrariwise that they should duly call to mind consider from whom they receiued euery one of the same their gifts For this the Apostle might well thinke that like as when our Sauiour called for a peece of coine asked of those that demanded of him whether they should pay tribute to Caesar or no whose superscription it was which it did beare and thereby resolued the question put his aduersaries to silence seeing that was to be paid to Caesar which did belong vnto him so he calling the Corinthians to minde that all the gifts which they had did beare as it were the Lords stampe should thereby effectually induce all those that had any good meaning in them to a conscionable applying of all their saide gifts to the honour of the author and giuer of them And to the verie same purpose also he doth furthermore lay before them the extreame follie and madnesse of their former idolatry such as they were miserably carried away withall before that God of his great mercie had by his holy Spirit altered and changed their hearts For from the contrarie effects he argueth the contrarie causes insomuch as it is the holy Ghost alone who both restraineth from execration cursing and also moueth to the honourable acknowledging and reuerencing of the Lord Iesus The world doubtlesse and they that be led by the diuell doe hold our Sauiour Christ and his doctrine for accursed and accordingly doe take delight both to speake themselues and also to cause others to speake cursedlie and reproachfullie both of him also of it as wee may take Plinies letter for an example in his practise vnder Traiane the persecuting Emperour For so he writeth vnto the Emperor that besides other compulsions he inforced weake christians to curse Christ before he would release them Yea Paul himselfe we know according to his own profession and by his bewailing of his sinne while he was persecuting Saul he laboured all that he could to make poore christiās to blaspheme Christ his holy Gospel But that we may goe forward in our text after that this our Apostle being now of that persecuting Saul made a most louing faithful instructer comforter of all true christians I say after that he hath spoken thus generally of the author of all the gifts graces wherewith the Corinthians were indued he cōmeth to a particular rehearsall 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 Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
seruice because by the exercise of sundry bodily afflictions I was in the middest of my thoughts this way constrained to keepe house and chamber for a long time together more then ordinarily and chiefly because thereby I found my heart through the blessing of GOD vppon my afflictions more humbled and sanctified thervnto being as one liuing in Diem death euery day threatening dissolution and hasting the decay of the outward man And that in such sort that before I am olde the infirmities of age are with a swift foote as it were before the time come vpon me In which respect as I thought with my selfe necessitie lay vpon me also to make as much hast as I could to doe the best seruice to God and to his Church that I might possibly attaine vnto before I goe hence and bee not Fiftly in my very inward parts me thought I saw and doe see very clearely that nothing is more necessatie in these daies wherein all things are growing to most lamentable vncertainties for want of reuerend and studious attending to the word as if all things might be carried after probabilities of disputation Seeing therefore nothing I say more necessarie then such a writing as might by the reading of it retentiuely stay the mindes of Gods people in a grounded meditation of the most sure and certaine principles of religion by explications and proofes from the word of God which is the onely sure certaine ground and stay of mans vncertaine and weak wandering minds hauing good trust that it hath pleased God that this writing should bee in some measure fitted herevnto I haue beene hereby incouraged to proceed so farre as I haue done And the rather also that from the viewe of this labour it may appeare to the Churcâ—es of God yea euen in the sight of all in the world that will looke vpon it what those things are which the faithfull Ministers of Iesus Christ doe beate their wittes about and wherein they spend themselues among their seuerall flockes and charges And that it might from hence also appeare in how many truthes that is in particulars aboue number we do agree teaching the same things from one and the same word by one and the same Spirit with a sweet consent in comparison of those fewe things wherein the iudgements of some doe differ till God shal in them all so cleare our iudgements and frame our hearts to a more full agreement in all things against the distractions of these heauie daies Finally seeing the former part of my collectioÌ„ of the doctrine of the Law being wel accepted of many I conceiued so much the better hope that this of the Gospell should finde good entertainment among the good seruants of God But now how well all this busines hath beene performed it belongeth to you the well learned and godly Ministers of the Gospel of our Lord Iesus Christ to discerne and iudge and accordingly so farre as you shall find cause either to reproue or to giue the glory to God And if you finde that which your soule liketh then say you spare not that whatsoeuer is well God hath heerein glorified himselfe by as weake and vnworthie an instrument of his as could haue beene found out among numbers of those whom it might haue pleased him to vse to such a seruice as this is And concerning my owne selfe this I willingly professe and say as it is in the peaceable and prouerbiall speech of Gideon What is my vintage in comparison of the gleaning of the least of you my reuerend Fathers and brethren if your labours in the holy Ministerie of the word had beene gathered together as these are And who am I but as the diligent Apothecarie to admit the greatest commendation that may seeme to agree in comparison of the most learned and skilfull Phisition or onely as the painefull Bee to fill the hiue with the hony drawne out of your sweete flowers as was acknowledged in the beginning Now therefore vpon these considerations gathering some hope of your fauourable interpretation of all things seeing all is well meant and intended towards you yet me thinke that I heare some say that this kinde of writing is ouer-long and tedious and able to discourage the minde of the Reader before he set his minde vnto it To this vnder your correction I answere First that if such as so may thinke will orderly reade the Questions and Answeres onely then shall it be freed from that conceite of theirs by many degrees of breuitie Secondly I doubt not but euen the same being once acquainted with the Questions and Answeres and giuing their mindes to meditate vpon them wil growe desirous to read and stay their thoughts vpon the Proofes also and that so doing they shall through the blessing of God finde no small profite ioy and comfort to their soules in that they shall find them to bee the marrowe and life of those Answeres which bee not the very wordes of the holy Scriptures and some lightsome clearing also to the same holy Scriptures themselues Thirdly I would desire such as so thinke to answere themselues from a familiar similitude which they may take from their owne counting-housen I meane such as bee rich in the world who for the most part can afford the least time to the diligent reading and studying of holy things that as they doe not account it a vaine or vnnecessarie thing to haue many more bagges of money standing together then they can presently vse because they can one time or other finde vse to improue them all to gaine so they would in this case bee of like iudgement to thinke that it is to the best purpose in all the world to haue the largest spirituall Treasurie that may bee containing the greatest varietie of the instructions comforts and duties of the Gospell of Gods heauenly kingdome though they doe but at conuenient times busie themselues to reade that which is brought to their hands concerning such or such a profitable discourse either for instruction or for comfort or to stirre vp to dutie euen as the necessities of their soules shall from time to time require Whom also I would in the name of God earnestly pray that they would consider further with themselues how necessarie a thing it is specially for them that be rich in this world that they should haue by them besides that most notable meanes of publike Preaching which God hath sent them the helpe of such holy writings as might most strongly stay their mindes in the long and serious thoughts of the necessarie points of their saluation because otherwise the vehement and vncessant cares of this life wil assuredly like a cancre fret out or as a viper gnawe out the very heart stringes of Religion euen in them that be not the worst sort of worldly minded men Last of all as touching length of writing that is not to be accounted too long which is no longer then the largnes of the matter it it selfe
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
bringeth nothing to God but rather presenteth a man altogether empty and forlorne in his sight that he may be replenished with Christ his grace Wherfore it is a passiue work if I may so speake whervnto no reward is due Neither doth it yeelde any righteousnes to a man which it hath not receiued of Christ before Calu. vpon Iohn 6.29 And now further that our Sauiour Christ was necessarily both to fulfill the righteousnes of the law and also to die for vs to the ende we might be perfectly iustified by him it may easily appeare if wee doe rightly consider that all of vs who stand in need of iustification by him doe not onely want righteousnes in that we can neither for the present nor shall euer be able in this life to fulfill the righteousnes of Gods law our own selues who faile alwaies euen in the best duties that we doe but also that we are infinitely guiltie of transgressions rebellions concerning the time past through the pacience of God as the Apostle Paul hath taught vs. Yea and besides all this wee doe originallie stand whollie corrupte and guiltie of eternall condemnation before the iudgement seate of God as the same Apostle hath convicted all the world both yong and olde Roma 3.19.20 and chapt 5.12 c. For the least of which our transgressions wee our selues could neuer in our owne persons haue made any iust and sufficient recompence or satisfaction to the most holy iustice of God Iâ— is necessarie therfore that wee doe in euery respect relie whollie vpon our Sauiour Christ alone and vppon the most free grace and mercie of the Lord God our heauenly Father for our Iustification and Saluation seeing it is expressâ—ly affirmed as we haue often heard and reade and cannot too often heare reade and consider out of the holy Scriptures that they are not to be found in any other but in him alone as Act. 4.11.12 This is the stone cast aside of the builders which is become the head of the corner Neither is ther saluation in any other for among men there is giuen no other name vnder heauen wherby we must be saued Our Sa Christ onely of all men is perfectly holy and righteous in life Our Sa Christ alone is of all men pure vndefiled by nature He therfore alone and no other could be that meete and worthy sacrifice euen the lambe of God without spot which God himselfe hath appointed to take awaye the sinnes of the world and to bring in euerlasting righteousnesse as the Prophet Daniel long before the performance of it did prophesie of him in the 9. chapter of his prophesie And in deede in somuch as wee in and of our selues are altogether corrupt and sinfull by nature yea and doe still so remaine in a great part euen after the grace of regeneration is begunne in vs howe may it be thought in any probabilitie of good reason that any mans owne workes should iustifie himselfe and deserue any thing at Gods hand for the merit and worthines therof as our popish false teachers doe blasphemouslie contend For whether wee â—â—te vp our eyes to God or cast them downe vpon our selues wee shall be easily yea and that with great force also cast off from all confidence this way if so be wee will vprightly weigh and consider all things For first concerning God hee is as wee knowe such a one and so infinitlie rich and all-sufficient in himselfe that whatsoeuer is giuen him hee hath nothing the more And as the holy prophet saith Who hath giuen him and it shall be recompenced him As though he should say that God is beholding to no creature but hee giueth aboundantly to all and yet hee hath neuer the lesse And secondlie as touching our selues wee want all those conditions which are necessarie to bee found in those persons that should merit or deserue anie thing at the hands of God For first wee are not out of his debt nay wee are most deeply indebted vnto him by thousands of talents as we read in the Gospell Secondlie we can gratifie God with no good thing which we haue not first receiued of him And besides that which wee are able to bring is nothing equall to that reward of euerlasting life and saluation which proud men shame not for their worthines to challenge at the hands of God Nay rather euen that little which wee bring vnto God and the same also his owne gift bestowed on vs before it turneth to our owne further benefit through the exceeding bountifulnesse of God And therfore howe much the more God vouchsafeth to accept at the handes of any their seruice and duety by so much the more they are yet more deeplie bound and indebted to him For it is of meere grace and fauour that hee accepteth any duety at all at any mans hands To the which end worthily saith Elihu in the booke of Iob. chap 35.7 speaking on the Lordes behalfe in this wise If thou be righteous saith hee what giuest thou vnto him or what receiueth hee at thy hand Thy wickednes may hurt a man as thou art and thy righteousnes may profit the sonne of man c. Howe then may it be thought that it is in any mans power to benefit the Lord and to deserue anie thing at his handes whereby hee should be beholding or indebted vnto him Blessed be the Lord our God therfore who hath of his most gratious goodnesse inlightened his seruants to see and vnderstand the truth of this most holie and comfortable doctrine of our free iustification by faith and to discerne the vanitie and wickednesse of the false doctrine of mans merite by his owne works To the which end it shall be to our comfort as I trust to call to minde some holie testimonies which the seruants of God haue giuen vnto it from time to time Among whom that faithfull Martyr and minister of the Gospell of Christ M. Patrick Hamelton M. Patrick Hameltâ—â— â—n his bâ—â—ke 〈◊〉 stated out of latin mâ—â— English 〈◊〉 I Fâ—yâ—h set downe by M. Foâ—e Aâ—t and Moâ—um pag. â—â—â— c. hath with great sharpnes and dexteritie of holie vnderstanding expressed it wher hee affirmeth and confirmeth from the holie Scriptures that to speake exactely no manner of workes doe make vs eyther righteous or vnrighteous good or euill and that they neither saue nor condemne the children of God Hee expresseth his meaning thus and it is very true that vntill a man be iustified by faith and so be by faith allowed of God to be a good man he can not possiblie doe any good thing acceptable to God neither can any good deedes make him a good man For in deed without faith he can doe no good worke well Likewise also as he saith further euill works are not the cause that any man is euill but hee himselfe beeing euill first afterward worketh that which is euill Finallie as hee truely saith workes doe not saue but faith whence spring all good
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
in the other Câ—eeds of Athanasius and the Nicene Counsell we beleeue in one God who is the father almighty c. And we worship one God in Trinitie Trinitie in vnitie Neither confounding the persons nor diuiding the substance c. as we are further to consider afterward Question BVt in the meane while what ground of holy Scripture can you alledge that God is one onely true God Answere The 35. ver of the 4. ch of Deuteronomie in these wordes The Lord is God and there is none but he alone And ver 39. Vnderstand therefore and consider in thine heart that the Lord hee is God in heauen aboue and vppon the earth beneath there is no other And in the 4. ver of the 6. chap. Heare ô Israel the Lord our God is Lord onely ExplicatioÌ„ proofe Thiâ— being a chiefe and principall ground of all faith and true godlines it is is euery where most plentifully testified in the holy Scriptures Of the which testimonies it shall be to good purpose that we doe set down some more And first we wil begin with the words of God himselfe Deut. ch 32.39 Behold now saith the Lord that I euen I am he and that there is no God with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand Likewise Isaiah 42 8. ch 43 11 12 13. I euen I am the Lord beside me there is no Sauiour c. You are my witnesses saith the Lord that I am God And in many other places of the same Prophecy ch 44 6 ch 45 5. I am the Lord there is no other there is no God beside me The same is repeated six times in that ch The often repetitioÌ„ sheweth that we haue need to be often earnestly put in mind of it to the end it may be firmly rooted in our hearts To this truth principle of our faith do the seruants of God euery where giue witnes As 1. Sam. ch 2. v. 2. There is none holy as the Lord saith Hannah in her holy thanksgiuing yea ther is none besides thee and there is no God like vnto our God And Psalme 18 31. Who is God besides the Lord And who is mightie saue our God And Ps 83.18 Iehouah is alone euen the most high ouer all the earth And Ps 86 10. Thou art God alone And Nehemiah 9.6 Thou art Lord alone And 1. Cor. 8 4. There is no other God but one Yea 2 Kings 5.15 This testimonie is drawne from Naaman the Syrian in experience of Gods gratious power in the cure of his leprosie Behold saith he now I know that there is no God in all the world but in Israel His meaning is that they onely professed the Religion of the true God the onely God of all the world There are many more testimonies but we will ende with that of our Sauiour Christ Iohn chap. 17.3 This is life eternall to knowe thee the onely true God c. As touching the name of God attributed to the Gods of the Heathen in the holy Scriptures that is but according to the abusiue speech of the heathen and for a refutation of their heathenish error And when it is ascribed to Angels or men it is not to be vnderstood properly but in respect of that speciall dignitie and power which God hath as it were lent them aboue others c. Let vs now proceede Shew likewise from what ground of holy Scripture you haue bene taught that it is euery Christians dutie to beleeue in this our one onely true God Question What proofe haue you for it Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God Mark ch 11. v. 22 ExplicatioÌ„ proofe The words of the greeke text are Haue ye that is see that ye haue the faith of God but in the selfe same sense according to the Syrian translation Let the faith of God be in you Our Sa Chr calleth it the faith of God because he requireth his people to beleeue in him for that all faith placed any other wher is vtterly profane wandring vaine Yea like as we saw eueÌ„ now that God by his holy spirit gaue Naaman the Syrian grace to beleeue in God from the experience of his gracious power manifested vppon him in his miraculous cure so doth our Sa Ch from the example of the fig-tree dried by the power of his diuine word instruct his Disciples to gather an argument for the strengthening of their faith to beleeue in euery word of God and principally in his promise touching euerlasting saluation According to that of wise Agur. Pro. 30.5 Euery word of God is pure he is a shield to them that trust in him Question Haue you any other proofe that it is the dutie of the people of God thus to beleeue in him Answere In the 62. Psal we haue not onely the doctrine but also the practise set forth vnto vs by a very notable and liuely example Question Rehearse you the words of this Psalme which are they Answere Yet my soule keepeth silence vnto God Or as we may read it in the Hebrew text thus My soule quietly resteth or reposeth it selfe onely in God saith the holy Prophet for of him commeth my saluation He onely is my strength and my saluation and my defence I shall not much be moued Yea he repeateth the same words againe to shewe his singular affiance placed onely in the Lord. And then hee doth with like earnestnes from the experience of his owne comfort exhort and incourage all other the people of God to doe the like saying Trust in him all ye people powre forth your hearts before him Selah Explication and proofe This Ps is very notable no lesse for the wisdome then for the earnestnes of the holy Prophet to this purpose as was made plaine from the interpretation thereof In the which it was more largely declared then now time will suffer to be repeated that the faithful seruant of God reioiceth in that victorie which through the grace of God he had obtained against his troublesome temptations in that he did bid silence as it were to his soule against all impatient murmurings by a quiet attendance vpon Gods mercy In the same confidence also he triumpheth against his aduersaries Neuertheles because he felt his naturall infirmitie and corruption still present with him he doth together with this holy and triumphant reioycing admonish his soule to continue still in silence to God and in a quiet resting vpon him whithout wearines in waiting And thus this first part of the Psal vnto the 8. v. doth very liuelily represent vnto vs the nature of faith which continually animateth it selfe to a holy strife and resistance against the temptations of the flesh the world and the diuell For the beleeuing man is not to be imagined to be as one altogether at rest and as one rowing at pleasure in a still and calme
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
For I am the Lord your God And Pâ—al â—0 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 mâ—rcy 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 â—â—sse 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 Thâ—t tâ—â— fâ—tâ—â—s at warre with infidelitie it may be prooued from the praier of â—â—e man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark â—â—â— And by the prâ—â—er â—f the more choise Disciples of our Sauiour Christ Lâ—â—e 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâ—st comâ—â—te 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 eueâ—y where That faith striueth against sâ—lf-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 sâ—r uâ—â—h also against all inoâ—dinate 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— â—4 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 plâ—ntifully confirmed by the practise of thousands and ten tâ—â—â—sands of hoâ—y Martyres who haue not regarded their liues to that endeâ—â—ead 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 infiniâ—e 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 thâ—t 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 euidâ—nt 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 Lâ—rd 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
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
gouernment it may hence appeare in that hee is called the father of the fatherlesse Psal 68. ◠And againe as was alledged before in that our Sauiour Christ saith Call no man your Father vpon earth for there is but one your Father who is in heauen Neuerthelesse as was also alledged God doth not refuse to impart this his name not onely to natural Parents but also to ciuil Magistrates in regard of that dignitie authoritie which they haue receiued of him as Ps 82 6. Iohn 10.34 Fourthly that God is a father in respect of the adoption of his holy Church and elect people both Iewes and Gentiles euen so many as shall truly beleeue in him as in their heauenly Father and likewise that he is a Father in respect of his most gracious prouidence and gouernment ouer it this may bee made plaine and confirmed by that which wee reade Deut. 14.1 Where Moses saith to the Iewes Yee are the children of the Lord your God And Chap. 32.6 Doe yee so reward the Lord ô yee foolish people and vnwise Is not he thy Father that hath bought thee he hath made thee and proportioned thee Likewise Elihu of olde called God his father as Iob. Chap. 34. v. 36. My Father saith he as Trem and Iunius doe well translate that word let Iob be tryed c. And thus also Isaiah Chap 43.8 the Israelites are called the Sonnes and daughters of the Lord And Chap. 63.16 Doubtlesse thou art our Father c. This dignitie and preheminence of the Filiation or Son-ship as one may say of the Church is fitly expressed by this that God calleth it his first borne to wit in comparison of all the worlde beside As Exod 4.22 23. the Lord saith to Moses Thou shalt say to Pharaoh Thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say vnto thee let my Sonne goe that he may serue me c. And Ierem 31.9 I am a Father to Israel and Ephraim is my first borne And thus King Dauid and King Salomon speciall tipes and figures of our Sauiour Christ the onely naturall Sonne of God they are by special grace and fauour called the Sonnes of God as Psal 2. Thou art my Sonne and 2. Sam 7 14. I will be his Father and hee shall bee my Sonne And Psal 89 26 27. Hee shall cry vnto mee thou art my Father c. But more generally concerning both Iewe and Gentile the Apostle Paul saith Ephes 3 15 16. Of the Father of our Lord Iesus Christ is named the whole family in heauen and in earth And in this respect doth the Euangelist Iohn teach vs that the children of God are borne not of blood nor of the will of flesh nor of the will of man but of God To the which purpose also serueth that which we read Rom. 8 14.15.16 Gal. 4. verses 5.6 and 1. Pet. 1.3 Blessed be God the Father who according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortall c. It is true indeed that in respect of this worke of our spirituall regeneration and sanctification and of our preseruation in the same the Sonne of God hath the name of an euerlasting Father giuen vnto him Isay ch 9.6 And ch 8.18 mention is made of his children And ch 53.10 the promise is made by God that he should see his seed The accomplishment whereof is testified He◠2.10.11.12.13 He brought many children to glory And therefore is he brought in speaking thus Behold here am I the children which God hath giuen me In which respect also he said while he was yet with his Disciples I will not leaue you as orphanes that is fatherles or comfortles Iohn ch 14.18 Likewise the holy Ghost whom our Sauiour Christ thus promised to send for the cōfort of his church is in the same worke of our spirituall regeneration and sanctification as a father to vs and to the whole church together with God the father and the Son according to that we read Ioh. ch 3 5 6. Except a man be borne againe by the holy Ghost c. and Rom. 8 14. As many as are led by the spirit of God they are the Sonnes of God The Meaning Yet this ioint work of the whole Trinity in this whole spiritual work of grace must so be vnderstod to wit in a certain metaphorical or borrowed sense when it is attributed to the Son the H.G. as it may in no wise preiudice the distinctiō of Persons nor impeach the proprietie of this name Father as properly attributed to the first Person of the holy Trinitie of the which we treat IT is therefore to very good purpose that you doe in the next place expresse what you meane when you say I beleeue in the Father almightie maker of heauen and earth Question What doe you meane by these wordes Answere My meaning is to professe that according to the two former acceptions of the word Father I doe vndoubtedly beleeue that God the Father the first Person in the most holy and blessed Trinitie euen the naturall Father of his eternall and onely begotten Sonne hath by the same his Sonne together with the holy Ghost in infinite wisedome and by his almightie power made the heauen and the earth the Sea and all that in them is of very nothing at the first Here in your meaning is agreeable to the truth it selfe according to that we read Ioh. ch v. 1 2.3.4 Col 1 15 16.17 Heb 1 v. 2. Read also Gen ch 1. verse 2.26 And Iob 26.13 Question But hath God the Father by his Sonne together with the holy Ghost the spirit of them both onely created and made all thinges at the beginning and thenceforth left them to themselues to be as we vse to say at vncertaine Answer Nothing lesse And therefore according to the third acception of the word Father I doe beleeue that God in his most souereigne and fatherly prouidence hath from the beginning of his creation doth stil and will likewise by the same his Sonne together with the holy Ghost continually euen to the end of the world vniuersally rule gouerne and preserue all his creatures in all wisedome and righteousnes according to the most holy and determinate pleasure of his owne most gracious and diuine will Explication and proofe This also is very true and agreeable to the holy Scriptures as we may read further Iohn ch 1. verses 5 9.10 ch 3.17 Col 1.17 In the Sonne all things consist from the Father And Heb ch 1.3 The Father by the Sonne beareth vp all things Read also Psal 104.30 If thou send forth thy Spirit they are created and thou renewest the face of the earth And in the 24. v. of the same Ps O Lord how wonderfull are thy workes In wisedome hast thou made them all the earth is full of thy riches So is this Sea great and wide
Christian saith in the first Person of the holie Trinitie God the Father so farre as this word Father expresselie leadeth vs. Beliefe in God the Father Almightie THe same our FATHER is called the ALMIGHTIE and for the declaration of the omnipotencie or allmightines of his power by a most noble and admirable effect hee is furthermore intituled in the Articles of our beliefe the maker of heauen and earth Let vs therefore henceforth proceede to these other points Question And first touching the Almightie power of God the Father What ground of holie Scripture haue you for the confirmation and proofe of it Answere In the 10 chapter of the Euangelist Iohn our Sauiour Christ saith My Father is greater then all and none is able to take them out of my Fathers hand And againe Marke 14.36 Abba Father all things are possible vnto thee The Apostle Iohn also 1. Epist ch 4. verse 4. speaking of God the Father saith Greater is hee that is in you to witte by his holy Spirit in the Name and power of his Sonne Iesus Christ then hee that is in the worlde That is to say God is of greater power to preserue vs by his grace then the Diuell and Antichrist with all their hellish craft and power are to pervert and destroye vs. ExplicatioÌ„ and proofe These indeede are plaine Testimonies to prooue the Almightie power of God euen in that hee is the Father the first Person of the holie Trinitie Yea and all the Scriptures The Ground and meaning which speake of the Almightie power of God inindefinitly albeit they may and ought to be referred to the whole Trinitie yet for orders sake which is to be most religiouslie obserued concerning the most holie Trinitie they may be said principally to confirme vnto vs the omnipotencie of the Father and so consequently of the Sonne of the holy Ghost the second and third Persons in the same most blessed Trinitie Such as are these places Genes 18.14 Shall anything be harde to the Lord And Ier 32.27 Is there any thing too harde for mee saith the Lorde Likewise Iob chap 42.1 I know saith Iob thou canst doe all things And Deut 32.39 None saith the Lord by Moses can deliuer out of my hand And 1. Sam 15.29 God saith Samuel is the strength of Israell Read also Isai 8.10 and chapt 43 11 12 13 c. and ch 46.10 And Ps 62.11 Power belongeth to God And Ps 115.3 Our God is in heauen he doth whatsoeuer he will These and all such places doe as was said for orders sake principallie confirme vnto vs the Almightie power of the first Person in the most holie Trinitie God the Father NOwe therefore that wee may goe forward Question What is the meaning of this to beleeue in the Almightie power of God the Father Answere The meaning of it is thus much that by Faith wee are perswaded that as God our heauenly Father is most willing and alâ—o for wisedome knoweth best how so hee is also most able to doe whatsoeuer best pleaseth him both in heauen and in earth for the full and perfect benefit comforte and Saluation of all and euerie one of his electe children ExplicatioÌ„ and proofe The meaning of it is thus much indeed And so we ought euerie one of vs to beleeue as it is euident from the holie Scriptures before alledged The summe whereof is this that as none can take any of the wicked out of the hands of God to deliuer them from his iust vengeance so likewise none can take any of his children out of his hands to bereaue them of his mercie saluation In your answer also it is to very good purpose that you ioyne the power and the will and the wisedome of God together For wee may in no wise seperate them lest wee should deceiue our selues by building vpon false grounds and principles contrarie to the true faith as some doe in their fancie touching the vbique tarie presence of the humanity of Christ in the sacrameÌ„ts c. For it is most certaine that God will not doe all that hee can doe Nay wee may assuredly perswade our selues that hee will neuer doe anie thing which standeth not with the most high honour of his wisdome so to doe Yea to goe further wee may without impeachment to his Almightie power truelie beleeue that hee can doe nothing which should be in the least point to the dishonour of his most excellent Maiestie It is impossible that God should denie himselfe that he should lie that hee should doe anie iniquity c yea that he should not faithfully and to the vttermost performe all whatsoeuer hee hath in his worde reuealed to be his holy will and pleasure to doe Not that there is any inabilitie or weaknes in God but because of the perfection of his power ioyned with the infinit holines of his wisedome mercie iustice faithfulnes c. All true strength is in vertue but all strength of sinne is of corruption and weaknes and hasteneth to vtter destruction This therefore must be our Faith in the Almighty power of our heauenlie Father that although hee can doe all things yet his power is ordered yea limited according to the wisedome and holinesse of his blessed will yea euen of that will which hee hath reuealed to vs in his holie word and propounded to himselfe in his owne vnchangeable Counsell So that it falleth out to be to no purpose for any to reason from the Almighty power of God to confirme any thing that he hath not the warrant of the word that it is agreable to his will to worke as great a worke in the same or like kinde at the least The promise so farre forth as hee may see it to be meete for his glorie and the benefit of his children vnlesse onely to shewe man his owne weaknes and to beate downe his vaine and hautie presumption as Iohn the Baptist reasoneth against the prowde Pharisies Matth chap 3.9 and telleth them that God is able euen of stones to raise vp children to Abraham This may for this time suffice as I trust for the ground and meaning of Faith in the Almightie and Fatherlie power of God Question NOwe what promise haue you that God of his Fatherlie goodnes will vse his Almightie power for the benefit and saluation of all and euerie one of his children both Sonnes and Daughters young and olde small and great Answere In the first verse of the 91. Psalm the holie Prophet of God assureth vs that whosoeuer dwelleth to wit by Faith in the secret of the most High hee shall abide in the shadowe of the Almightie Explication proofe This agreeth with the promse which wee had before 2. Cor 6.18 where the Almightie Lorde promiseth to be a Father to his people and to receiue vs for his Sonnes and Daughters Yea and wheresoeuer the promise is repeated as it is verie often in the holie Scriptures that God is the God of his
are not seene as we read in the beginning of â—he 11. chap. to the Hebrewes Question What ground therefore may we haue for the clearing of this doubt Answer In the 3. verse of the same 11. chap thus we read Through faith saith the holy Apostle we vnderstand that the world was ordained by the word of God so that the things which we see were not made of things which did appeare ExplicatioÌ„ and proofe This Testimonie indeede sheweth plainely that this visible worke of Gods creation is a matter of faith But how Not in that it is visiblie and sensibly euery way sâ—ene felt and discerned of vs but in respect of the originall of it in that first of all it was by the almightie power of God made of meere nothing For that is the meaning of the Apostle in that hee saith it was not made of things which did appeare So that euen that which was nothing before was made something contrary to the rule of mans philosophicall principle from the which they doe stifly though falsely contend that nothing can be made of nothing It is faith therefore that must teach vs this principle which is so contrary to carnall reason And the rather when wee see so goodly and magnificent a worke to be so aptly composed and made as the word Kâ—tertisthai englished ordained doth signifie Whereas being nothing at the first it was also at the beginning onely a rude heape vtterly voide of all the present furniture and beautie according to the beginning of Gen chap 1. v. 2. So that then hereby we may perceiue that the office of faith is twofold as it were For it looketh both retrorsum and antrorsum that is backward and forward as one may say Backward to those things which beeing now had neuer any beeing before vntill God by his almightie power gaue a beeing vnto them And forward to such things as though they are not yet be neuertheles by vertue of the word and promise of God as surely expected as if they were already performed namely that these heauens and this earth being through our sinnes made subiect to vanitie and shall certainely be dissolued shall bee renewed yea in â—ffect made new againe and that in a more glorious and excellent manner and the same also as certainly as they were at the first made and disposed in such manner as we see them now to be It looketh also forward to the expectation of the resurrection of our bodies after this life at the last day and after the glorifying of them then c. as certainely as wee knowe that wee are nowe mortall creatures and haue the feeling of our present miseries c. So that faith being of a spirituall nature a very diuine gift of God to man it resteth it selfe and as it were hideth it selfe onely in the eternall and almightie God Who as he was before the beginning of all creatures so shall he and so will hee continue for euer the same and giue all true beleeuers a most happie and euerlasting estate and condition after that this world and all thinges touching their present vaine and transitorie estate shall come to an end But thus we are as it were vpon the winges of faith caried very farre Let vs returne to the doctrine of creation hauing alreadie seene that howsoeuer the world now made is a matter of sence and not of faith yet in respect of the creation and making of it it is a singular point of beliefe Question FIrst therefore what ground haue you that God the Father hath by his almightie power created the heauens and the earth and all creatures that haue any beeing at all in the same Answere It is euery where testified in the holy Scriptures but first of all and most fully and plainely in the two first chapters of Genesis which is the first booke of the Prophet Moses Explication and proofe It is so indeede For as touching the often witnessing of Gods creation of all things we may remembeâ— that diuers testimonies of the holy Scriptures haue beene mentioned alreadie And wee may euerie where finde more As namely Isai 40.26 The Lord hath created all things hee bringeth out their Armies by number and calleth them all by names By the greatnes of his power and mighty strength nothing falleth And verse 28. The euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding And againe chap 42.5 He hath created the heauens and spreâ—d them abroade hee hath stretched forth the earth and the buds thereof hee giueth breath to the people vpon it and spirit to them that dwell therein And yet againe chap. 45.11.12 Thus saith the Lord the hâ—ly one of Israel and his maker c. I whose hands haue spread out the heauens I haue euen commanded all their Armies And Psalme 89.11.12 The heauens are thine and the earth also is thine thou hast laide the foundation of the worlde and all that therein is Thou hast created the North and the South c. And Psal 148.5 Hee commanded and they were created Likewise Psalm 33.6 though expressed by another Hebrue word then is vsed in the former places By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth And Psalme 121.2 and 124.8 And Psalme 136.5.6.7.8.9 Which by his wisedome made the heauens for his mercie endureth for euer Which stretched out the earth vpon the waters c. And Psalme 146.6 Which made heauen and earth the Sea and all that in them is Reade also Exodus 20. in the fourth Commandement And Isa 44.24 I am thy Lord that made all thinges who spread out the heauens alone and stretched out the earth by my selfe Likewise Ier. 10.12 Hee hath made the earth by his power and established the world by his wisedome and hath stretched out the heauens by his discretion And chap. 32 verse 1â— Ah Lord GOD saith the holy Prophet in his prayer to GOD Behold thou hast made the heauen and the earth by thy great power and by thy stretched out arme and there is nothing hard vnto thee c. Reade also Acts 4 24. in the prayer of the holy Apostles O Lord say they with one accord thou art the God which hast made the heauen and the earth the Sea and all things that are in them c. And chap. 17 24. The Apostle Paul describing the true God to the ignorant and Idolatrous Athenians Whom yee ignorantly worship saith he him shâ—w I vnto your God that made the world and all things that are therein seeing that he is Lord of heauen and of earth he dwelleth not in Temples made with handes c. And if we wold read yet a more large discourse concerning the works of Gods most mightie and wise creation more immediately as it were from the Lords owne mouth wee may haue our recourse to the 38. and 39. chap of the booke
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
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 coÌ„mon 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 equinâ—ctiall 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
wife of one William Mauldon as hee writeth dwelling at a Towne sixe miles from London called Waltam-Stow taught young children to reade which was about the yeare of our Lord 1563. and the fourth yeere of Queene Elizabeths reigne Vnto this Schoole among other children came one Benefields daughter named Dennis about the age of twelue yeeres As these children sat talking together they happened among other talke as the nature of children is to be busie with many things to fall into communication of God and to reason among themselues after their childish discretion what hee should be Wherevnto some answered one thing some another Among whom when one of the children had said that he was a good olde Father the foresaid Dennis Bennifild casting out impious words of horrible blasphemie what he said she he is an old doting foole What wretched and blasphemous words were these ye heare Now marke what followed When William Mauldon heard of these abominable wordes of the Girle he willed his wife to correct her for the same Which was appointed the next day to be done But when the next morning came her mother would needs send her to the market to London the wench greatly intreating her mother she might not goe being maruellously vnwilling thervnto Howbeit through her mothers compulsion she was forced to goe and went And what happened Her busines being done at London as she was returning againe homeward and being a little past Hackney suddenly the Girle was so striken that all the one side of her was blacke Wherevpon immediately she was carried backe to Hackney and there the same night was buried Witnesse of the same Storie William Mauldon and his wife also Bennifâ—ld her Father and her mother A terrible example no doubte both to olde and yonge what it is for children to blaspheme the Lorde their God And what it is for parents to suffer their yong ones to grow vp in such blasphemous blindenes and not to nourture them betimes in the rudiments of the Christian Cathechisme to know first their creation and then their redemption in Christ Iesus our Lord and Sauiour to feare the most holy name of God and to reuerence his Maiestie For els what do they deserue but to be taken away by death which contemptuouslie despise him of whom they take the benefit of life And therefore let all yong maides boyes and yong men take example by this wretched sillie wench not onelie not to blaspheme the most Sacred Maiestie of the omnipotent God their Creator but also not once to take his name in vaine according as they are taught in his commandements Secondlie let all Fathers Godfathers and Godmothers take this for a warning to see to the instruction and Catechising of their children for whom they haue bound themselues in promise both to God and his Church Which if the Father and Godfather the Mother and Godmothers had done to this yong Gyrle verilie it may be thought that this destruction had not fallen vppon her Thirdlie let all blinde Atheists Epicures Mammonists Belly-Gods of this world and sonnes of Belial hypocrites infidells mockers of religion which say in their hearts Ther is no God learne also hereby not onely what God is what he is able to doe but also in this miserable creature here punished in the worlde to behold what shall likewise fall vpon them in the world to come vnlesse they will be warned betimes by such examples as the Lorde God doth giue them Fourthlie and lastly here may also be a spectacle for all them which be blasphemous and abominable swearers or rather tearers of God abusing his glorious name in such contemptuous despitefull sort as they vse to do Whom if neither the word coÌ„mandement of God nor the calling of the Preachers nor remorse of conscience nor rule of reason nor their withering age nor hoarie haires will admonish yet let these terrible exaÌ„ples of Gods district iudgement somewhat moue them to take heed to theÌ„ selues For if this yong maiden who was not fu ly 12. yeres old for her vnreuerend speaking of God that but at one time did not escape the stroake of Gods terrible hand what then haue they to looke for which being men growen in yeares stricken in age being so often warned and preached vnto yet cease not continuallie with their blasphemous oaths not onely to abuse his name but also most contumeliouslie despitefully to teare him as it were and all his partes in peeces Thus farre M. Foxe admonisheth all sortes both yong and olde to beware of all blasphemie against the Lord our God Now let vs proceede Finallie that faith in the creation of God may iustly teach vs true humilitieâ— Read Iob chapt 38. And chapt 39. c. It is the argument whereby God himselfe teacheth Iob to humble himselfe Read also Ier 5.21.22 HEtherto of the Duties more generallie Wee come nowe to the particulars Wherefore touching the more particular Duties First and foremost which are they that belong to this comfort of Faith that God our heauenlie Father hath created the most glorious and inuisible heauens to the ende they may be our euerlasting habitation with the rest of his faithfull seruants together with his holie and elect Angels after this transitorie life once past and ended Question Which I say are the Duties which ought to arise from this comfort Answere In that the Lord God our heauenlie Father hath created inuisible creatures not onely the heauens which wee see not but also the holie Angels farre more glorious and excelient then anie of the visible are which our eyes doe see First it is our duetie to conceiue more highly and gloriouslie of the most high and excellent Maiestie of God then all outward creatures can throughlie expresse vnto vs. Secondlie insomuch as it hath pleased God our heauenly Father to create the most glorious heauens to be our euerlasting home and most blessed and comfortable dwelling place Answere wee are admonished thereby to take heede that wee doe not addict our mindes to these earthlie creatures and present vaine and transitorie worlde but that wee doe wholly set our hearts to seeke after heauen and heauenly things and in comparison therof to esteeme lightly of the greatest riches and pleasures or of the highest preferments and honours of this life But most of all wee are hereby admonished to take heede that wee continue not in the fâ—â—the of our sinnes which would vtterly barre vs from the kingdome of heauen Explication and proofe Touching the first part of this answere let vs first of all consider that the Angels themselues cannot comprehend nor behold the full brightnes of the excellent glory and Maiestie of God in which respect they are described with wings couering their faces Isai chapter 6. verse 2. And therfore much lesse are wee able to conceiue how these creatures which wee see should fullie represent the same vnto vs. Let vs consider also that the children of Israell could not look
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
euer Amen Thus much for the proofes of the prouidence of God more generally LEt vs come now to the proofes of the more particular or more speciall prouidence of God Concerning the which wee promised to inquire according to the order of the works of Gods creation in the seueral daies therof First therefore Question what proofe haue you for the prouidence of God in the gouerning and disposing of the inuisible heauens Answere The third petition of that holy praier which our Lord Iesus Christ taught his Disciples is a plaine proofe of it in that according to his warrant wee pray Thy will bee done in earth as it is in heauen ExplicatioÌ„ proofe This verily is one euident proofe And the same is confirmed againe by the Lords own most holy and diuine praier which is recorded in the 17. ch of the Euangelist Iohn v. 24. Father I wil that is it is my earnest desire that they which thou hast giuen me bee with me euen where I am that they may behold my glory c. Read also Act 26.18 1. Cor 6.9 Eph 5.5 Luk ch 13. v. 23. c. where it is manifest that the inheritance of heauen is the gift of God and that none shall be partakers of it but they to whom God will giue it Now secondly what proofe haue you concerning the prouidence and holy gouernment of God ouer the Angels The which because they are either good to wit such as retaine still the puritie and honor of their first creation through the goodnes of God or euill in that of themselues they most wickedly lost their vprightnes and dignitie Question In the first place what ground and warrant haue you for the holy prouidence and gouernment of God ouer the good Angels Answere In the 4 verse of the 104. Psal and Heb 1.7 thus we reade He maketh the spirits his messengers and his ministers a flame of fire And ver 14. Are they not all ministring spirits sent forth to minister for their sakes that shall be heiers of saluation These indeede are plaine proofes concerning the good and holy Angels Shew likewise some proofe of the prouidence and gouernment of God ouer the wicked Angels which as was saide are of themselues become vncleane sâ—irits and Diuels Question What proofe haue you for the prouident gouernment of God ouer them Answere It is euident from hence in that notwithstanding they be exceeding subtile and craftie yet they cannot deceiue and though they be of great power and either way most willing and ready to doe all mischiefe yet they cannot doe the least hurt or anoiance without the permission and leaue of God According to that which we read in the Storie concerning King Ahab 1 King 22. v. 21.22.23 And in the first and second chapters of the booke of Iob. And in the Gospell of Mat chap 8.31 ExplicatioÌ„ proofe These places are also euident plaine to the end you haue alledged them And it is as easie with the Lord to hinder the Diuel yea all the Diuels as well as one froÌ„ working the greater mischiefes as the smaller The which also if he should not of his infinite mercy worke for vs how possibly should we be so graciously preserued against their extreame craft malice as we are eueryone of vs euery day And otherwise how might the holy Apostle so coÌ„fortably assure the Church of God as he doth Rom 16.20 That the God of peace shal tread Satan vnder our feete shortly BVt leauing this point let vs now descend to the visible world and the creatures thereof In the gouernment whereof insomuch as God doth so order all things as was generally obserued that by some disorder and failing of the creatures he might from time to time admonish mankind of their wicked disorders and of their most vnworthy failings in all good dutie to God euer since thâ—â—me of our first wofull fall and yet so as it pleaseth him alwaies in iudgement to remember mercy concerning all that repent and turne vnto him as we shall hereafter more fully declare therefore in these respects let vs consider of the prouidence of God in the more particular gouernment of these his visible creatures Question And first of all what proofe haue you that God doth in this wise gouerne his creatures of the first daies creation Answere Touching the earth the Lord accursed it immediately after the fall and defection of mankind from him so that the good fruitfulnes of it is euer since greatly diminished and impaired Yea euer since that time it hath bin inclined to bring forth thorns thisties and all kind of weedes in great aboundance as we read Gen chap verses 17 18. Explication and proofe Iâ— is true And so againe Ps 10â— 34 The Lord turneth a fruitfull land into barrennes for the wickednes of them that dwel therein But of this more in the prouidence of the third daies work Moreouer howsoeuer the Lord hath so laid the foundaâ—ion of the earth that it caÌ„not be moued by any creature yet he himself hath for the declaration of his power iustice shaken it by many earth-quakes and thereby executed many of his iudgements Whereof some are recorded in the holy Scriptures as Amos ch 1.1 Zech 14.5 Exod 19.18 Mat 27. â—1 54 And of other we our selues haue had experieÌ„ce not many yeares since would God to the furthering of our feare and repentance before God and nowe verie lately againe euen in the end of the yeare 1601. the 24. of December if happily yet at the last it might awaken vs out of our grosse general securitie The Lord hath also diuers times heretofore and likewise very lately darkened the heauens vpon vs couering and hiding the beautie of them from vs as it were with a haire-cloth by many blacke tempests and dark eclipses c. But of this also more in the prouidence of God concerning the instruments of light which were the worke of the 4. day IN the meane while we come to the workes of the second day Question What proofe haue you from whence wee may perceiue that God hath his prouidence in the ordering and gouerning of them Answere This is euident from the vehement tempestes of windes and raine with very grieuous thunders and lightenings in that notwithstanding as experience it selfe confirmeth oftentimes that they might easily growe so forcible and strong that they should blow downe our housen ouer our heads or drown or burn vs vp as the old world was drowned in the daies of Noah when he onely and his family were saued and as Sodom and other cities were burnt with fire from heauen when Lot was deliuered and as the housen of Iobes children were sodainely blowne downe vpon them Yet the Lord partly performing his speciall promise that he would not againe drown the world and generally euen of his accustomed goodnes and mercy he doth so moderate and restraine those his creatures that seldome in comparison doe they greatly
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
that God hath not seldome times preserued vs euen from the imminent danger of death it selfe The which if we would duly weigh and ponder with thankfull and dutifull hearts nothing could more confirme vs that there is a diuine prouidence If we were but once or seldome deliuered we might peraduenture imagine that it came by chance but when the experience is very often yea an vsuall thing with God to preserue vs from daily perills this doth clearely argue that God of his infinite mercie keepeth a vigilant watch ouer vs. And concerning other we may easily obserue the like to the stirring vp of our hearts to be continually thankefull to God and to gather still more and more comfort to our owne soules thereby We may easily call to minde that God preserued such a mans house most mercifully and strangly from burning by diuerting of the winde from it on a sodaine or some other way such a mans body from being crushed to peeces by a cart c. such an other that the house did not fall downe vpon his heade it falling downe presently after hee came out of it such a man from the infection of the plague though at vnwares he had eate and drunke and companied with the infected c. such an other from the hands of murthering thieues c. this maÌ„s child from scalding or burning or from being troden vnder the horse feete c. But who can reckon vp all the waies whereby God doth daily and euerie where infinitely manifest the tender effects of his fatherly prouidence Fiftly our reprouing of our owne discomfort as was answered in the fift place and on the contrary our owne incouraging of our selues from those so many good grounds as God hath giuen vs for our incouragement these will through the blessing of God reuiue cheare vp yea confirme and augment our comfort in the faith of Gods fatherly prouidence We haue herein the notable example of the Prophet Dauid 1. Sam 30.6 He comforteth himselfe in the Lord his God Likewise Ps 42. Ps 43. O my soule why art thou so disquieted within me Trust in God c. But most notably Ps 77.6.7 c. I called to remembraÌ„ce my song in the night I coÌ„muned with my own heart and my spirit searched diligently Wil the Lord abseÌ„t himself for euer doth his promise faile for euermore Hath God forgotten to be mercifull hath he shut vp his tender mercy in displeasure Selah Thus the Prophet reasoneth against his present discomfort and concludeth that it was onely from his own infirmitie and from no failing of mercy in the Lord that his soule refused comfort c. But among all other incouragements those which the Lord himselfe doth more immediately hearten vs with they ought most effectually weigh with vs to our most singular comfort and for the same cause we are most diligently to attend vnto them Such as are those which we read Deut 31 6 7 8 9. Iosh ch 1.6.7 8 9. coÌ„pared with Heb 13.5 6 where the Apostle applieth that incouragement which God gaue more particularly to Moses and Ioshua to the speciall comfort of euery faithfull Christian For euen for their sakes also the Lord hath said as the Apostle testifieth I will not leaue thee nor forsake thee c. Read also like vnto this the gracious incouragement of our Sauiour Christ Mat 6.25 c. concerning Gods fatherly prouidence in respect of outward things And for comfort in regard of spirituall blessings to be reached forth by the same gracious and prouident hand of his euen by his holy spirit read Iohn chap 16.6.7 c. The greatnes of this comfort of Gods fatherly incouragement may be some thing familiarly discerned of vs from the similitude of a louing natural father whose speech must needes be comfortable to his dutifull child when he shall bid him be carefull for nothing but to follow his booke insomuch as he is minded to bring him vp in learning and therefore promiseth him to prouide for him all things that are meete so as he shall not neede to take any care for them Neuertheles this comfort of the naturall child is infinitely inferiour to that comfort which the child of God may take from the incouragement of his heauenly Father To the which end I pray you let vs marke the infinite wisedome and sufficieÌ„cie of the prouideÌ„ce of God to be aboue all that man can possibly performe For if he denieth vs one benefit because he seeth it not meet for vs he wil make a supply some other way if not by outward helpes yet by spirituall grace if not at the very instant yet within a while after yet euen in the best season that may be if not in this place yet some other where if not by the fauour succour of this man yet by the helpe of another if not by a mans acquaintance yet by some meere stranger if not by a friend yet sometimes by a very enemie according to the holy Prouerb ch 16.7 which was alledged not long before No doubt God will make an issue for his children so farre as he shall see it to be best for them aboue that the wisest man in the world can conceiue according to that most ancient holy Prou In the mount will the Lord prouide Gen 22. v. 8. compared with v. 14. For though Abraham knew of no other sacrifice which he should offer vp but onely his sonne Isaak yet the Lord had an other sacrifice in store which should be brought to Abrahams hand instead of his sonne Whereupon the former holy Prou arose and grewe into common vse in the church of God to the coÌ„forting of such as shuld be exercised with great difficulties straits aboue that they theÌ„selues could see how they might escape We haue likewise a notable example in the deliuerance of Dauid out of the hand of King Saul as we read 1. Sâ—m 23. v. 26. 27. 28. Saul and his souldiers were on the one side of the mountaine Dauid on the other hasting himself all that he could away from him but Saul and his company had compassed Dauid round about so as it was very likely that he must needes take him How therefore should poore Dauid now escape Behold the excellent prouidence of God There came a messenger to King Saul euen at that very instant as the text reporteth saying Hast thee and come for the Philistims haue inuaded the land So by this occasion Saul was hindered from his pursuit after Dauid and went against the Philistims to performe a more necessarie and coÌ„mendable seruice Wherevpon that place tooke the name Selahammalekoth that is a place of this happie parting of the armies of Saul Dauid Yea and if we consider froÌ„ time to time the whole history of Dauid we shall see the manifold reskues of Gods prouidence laid plainely before our eies to our singular instruction coÌ„fort This gracious prouidence of God is to be vnderstood of vs as not
â—3 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 contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he 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 substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth 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 crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures 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 plainâ—ly 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 calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st 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 wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold 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 â—hat 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 â—4 8 9 10 Moreouer â—s 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 â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
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 Explicatiō 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
in God so to doe though it be wicked and vniust in men And secondly we must dulie consider the manner of Gods working which is not by impulsion but by leauing the wicked to themselues and by giuing them ouer to the power of the Diuell and all to this end that he may take iust vengeance for former sinnes And thus it is iust with God to punishe one sin by another But as touching all other things God doth not onely order and dispose them but he doth likewise effectuallie and originallie worke them all Hee worketh great and strange things that all flesh might learne to feare be-before him He sendeth hard things to trie our faith and patience He worketh small things to shew vs the infinitenes of his power and wisedome and that thereby wee might the rather discerne the greatnes of the greater of his works He causeth many defects in nature that we might by the defect the rather acknowledge his fulnesse and sufficiencie in those that be perfecter He maketh many monstrous things to admonish vs of the benefit of a right and orderlie shape Hee maketh some fooles and blinde c that wee may know from whence wee haue our sight and wisedome c Hee maketh some men light and ridiculous to trie our grauitie and that we might learne to auoide the scurrilitie that is in our nature c. Thus from the greatest thing to the least of all that is not in the owne nature simplie sinne God hath not onely his ruling but also his actiue and working hand euen from the Elephant to the little flie as well in prouidence and gouernment as in Creation as was obserued before in the doctrine therof This while some haue not aduisedlie thought of they are iustlie reprooued of the more sound defenders of Gods holie prouidence Not onelie that heathenishe and ouer-wise Plinie Natur hist lib 2. ch 7. who thought that if an vniuersall prouidence should be acknowledged in God it must needes breede him ouer-much trouble and put him to many base seruices but also they haue reproued and not without cause Ierome a learned and renoumed Christian for that hee hath negligently let fall some thing Hieronim in cap 1. Hab sauouring of the same vaine erroneous conceit as if God were to be thought of as one not regarding small matters or base creatures But alas this is the basenes of their owne conceipt and at the best an ouer-curious feare of a causelesse dishonour to be put vpon the Lord. For I beseech you shall wee suppose that either the Prince of a countrie is employed in base busines because hee ordereth not onely the greater matters at the Counsell table but also all mechanicall and hospitall busines for the well vsage of the poorest creatures vnder his gouernment Or shall we say that the chiefe Magistrate or Maior in a citie is baselie emploied when he taketh order for the cleansing and keping sweet of the channelles of the citie and for the carying out of the draught at the fittest times with the least annoyance that may be Nothing-lesse It is so much the more to their honour by howe much they shall stoope downe more lowe and for the common benefit of the nation or citie shall after a sorte forget their honour c. So then yea infinitely much more is it to the honour and glorie of God in that notwitstanding he is the most high and excellent yet he abaseth himselfe to beholde the things both in the heauen and in the earth according to the excellent obseruation of the holie Prophet Psal 113.5.6 Yea euen to the mustering of the Flies c against Pharaoh king of Egipt Psalm 105.31 c. Thus then glorifying the name of the Lord in all things wee must not exclude the holie prouidence no not from the least thing Yea and euen touching the most wicked outragious and strangest confusions that at any time breake out in the world through the practise of the wicked they doe so much the more illustrate the most wise and Almightie prouidence of God in that he turneth all to a quiet calme and setteth things in better order againe then they were before Say therefore vnto God as we are exhorted Psalm 66.3 c. How reuerend art thou in thy workes through the greatnes of thy power shall thine enemies be in subiection vnto thee c. Read also Ierem 5.23.24 and chapt 10.6.7 c. Fourthly that former experience the present sense of Gods mercie ought to incourage vs to be in comfortable expectation of a good issue it may appeare from the nature of faith in regard wherof the Prophet Isaiah saith Hee that beleeueth shall not make hast Isai 28.16 And ch 30.15 Thus saith the Lord God the holy one of Israel In rest and quietnes shall ye be saued in quietnes and in confidence shal be your strength but ye would not But Psalm 112.7 It is said of the righteous man that is of the true beleeeuer louing and following righteousnes that hee will not be afraide of euil tidings for his heart is fixed and beleeueth in the Lord. Let vs heere remember againe the gratious issue which God hath vsuallie giuen to his seruants in bringing them out of their troubles to Ioseph Dauid Iob c. And that comfortable Prouerb vpon so comfortable an occasion In the mount will the Lord prouide And 1. Corin 10.13 God will not suffer vs to be tempted aboue that wee are able but he will giue the issue with the temptation that weâ— may be able to beare it Read also Isaiah 51.12.13 I euen I am hee that comfort you What a one art thou that thou shouldest feare a mortall man c. And Matth 10.28 and Luke 12.4.5 I say to you my friendes be not afraied of them that kill the bodie c saith our Sauiour Christ. That in prosperitie it is our dutie to prepare for aduersitie Read Eccles 7.16 and Hebr 13.3 Remember them that are in bondes as if yee were bound with them c. Note Two extremities are to be auoided accoâ—ding to that Pro 3.11 and Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Read also all sottish neglect of Gods corrections condemned isai 42.25 and Hosea 7.9 Read also Eccl 7.16 That in aduersitie wee ought patientlie and meekely to submit our selues vnto it whatsoeuer it be as knowing it to be the hand of God it is according to that Amos 3.6 Shall there be euill in a citie and the Lord hath not done it And Lament 3.38 But for our dutie of patience and meekenes in the bearing of our aduersitie call here againe to minde the comfortable exhortation of the Apostle Hebr 12.5 Read also Leuit 10.1.2.3 Nadab and Abihu the sonnes of Aaron were deuoured by the fire but Aaron held his peace And 1. Sam 3.18 It is the Lord saith Eli Let him doe what seemeth him good And 2. Sam 15.26 If the
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 saâ—ro 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 〈◊〉 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 â—3 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 â—0 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 â—0 yeare to the time of his Passion which was about the space of three yeares aâ—aâ—e from the time of his baptisme To be discerned from the computation of foure Pâ—â—eâ—â—â—â—rs 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 SacrameÌ„ts not as Moses by faith as a seruant only Heb 11.28 but by diuine authoritie it is euident in that he commanded baptisme in his owne name appointed the holie Supper in a memoriall of himselfe That he sendeth forth Ministers of the Gospell by his owne autorite it is euident in the place before alledged Matth 28.19 c. Read also before that chapt 10.5 c and verse 16. c. And chapt 23.24 That he furnisheth the same his ministers of the Gospell with spirituall gifts and graces wee may see it in the first institution Matth 10.1 verses 7.8 And Luke 21.15 I will giue you a mouth and wisedome wher-against all your aduersaries shall not be able to speake nor resist And Iohn 20. verses 22.23 Receiue the holy Ghost c. Experience also sheweth it to be so euen to this day though not in so extraordinarie and miraculous a manner according to that Ephes 4.11.12 c. That our Sauiour Christ doth by the ministerie and preaching of his Gospell effectuallie inlighten regenerate guide comfort and strengthen the hearers of it the same place last alledged may be a notable proofe of it Reade also Acts 26.18 And the place before alledged Iohn 15. ver 16. Daylie experience confirmeth it from the beginning of the institution of the Ministerie of the Gospell to this daye Marke 16.20 And 1. Corinth 14.3 Hee that prophesieth speaketh vnto men to edifying and to exhortation and to comfort And 2. Tim 3.16.17 That our Sauiour had a diuine knowledge of things to come the thinges that he fore-told while he was here on earth doe sufficientlie testifie Matth 24. and chapt 25. And after his Ascention Acts 9. verses 15.16 And Reuelat 1. verse 1. And chapt 22.16 I Iesus haue sent my Angel to testifie vnto you these things in the Churches c. That the same our Sauiour heareth praiers it is euident not onely in that God heareth vs praying in his name like as we are also baptized in his name but also because faithfull Christians are described to bee such as make their praiers vnto him 1. Corinth 1. verse 2. That he giueth good Kings and Princes for the defence and comfort of his Church Read Prou 8.15.16 By me Kings reigne and Princes decree iustice By me Princes rule and the Nobles and all Iudges of the earth That he forgiueth sinnes it is likewise euident in that Baptisme the seale and assurance of forgiuenesse is ministred in his name For so it is expreslie saâ—d that Baptisme is appointed of God to that end Mark 1.4 Act 2.38 ch 22.16 It is likewise euident Matth 9.6 The Sonne of man hath autoritie to forgiue sinnes in earth Now hauing had that power on earth no doubt but hee hath it in heauen Moreouer Iohn 1.12 He giueth power to such as beleeue in him to be the Sonnes of God And cha 8.34 c. Whosoeuer committeth sinne is the seruant of sinne c. But if the Sonne make you free ye shal be free in deede And Act 7 6â— Stephen praieth to the Lord Iesus that hee would not lay the sinne of his persecutors to their charge Finallie that our Sauiour hath power to giue euerlasting life hee himselfe assureth vs Iohn 5.21 saying As the Father raiseth vp the dead quickeneth them so the Sonne quickeneth whom he will And chapt 6.40 I will raise him vp at the last day And chapt 10.27.28 My sheepe heare my voice c. And I giue them eternall life Reade also Philipp 3.20.21 Now therfore seeing all these works both of creation and also of gouernment generallie of the whole world more speciallie ouer the church with all the gratious prerogatiues and gratuities thereof which belong onely to the power bountie of the Godhead are ascribed
performed to Iesus Christ the Sonne of God our Lord. The same is to be affirmed concerning thankes-giuing Read Psalm 47. And â—8 18 19. compared with Ephes 4.7 8. And when wee praise God the Father in him and through him it is as much as to praise and thanke him with the Father Rom. 7.25 and 1. Cor. 15.57 Ephes 5.20 and 1. Thes 5.18 It is our dutie likewise to reuerence and feare our Lord Iesus Christ as 1. Cor. 10. verse 9. Let vs not tempt Christ as some of them also tempted him and were destroied of Serpents Reade also Exod. chap. 23. verses 20 21. Consider also that he is appointed the Iudge of the world and that he hath the keyes of hell and of death c. Act. 17.30 31. Reuel 1.18 and chap. 6.15 16 17. and in sundry other places Reade also Psal 2.9 c. We stand bound by the expresse commandement of the Father to obey our Sauiour in all things Matth. chap. 17. verse 5. And Luke chap. 6. verse 46. Why call ye me Master saith our Sauiour himselfe and doe not the things that I speake And thus wee may perceiue according to that which was before touched and promised to be in this place further declared that in so much as all duties of diuine worship proper to the Godhead are due to our Lord Iesus Christ the Son of God as well as to the Father and to the holy Ghost this containeth one very euident and inuincible proofe among the rest that he is very true God coequall and coeternall with them Whereâ—pon also iustly may it be concluded according to the last part of the answer without any further proofe that euery christian ought to be so far from being ashamed of Christ and his Gospel that we ought to esteeme it the greatest honour that may be to professe his most holy glorious name yea though it should bee with the greatest reproach that might fall vpon vs here in this wicked world for the same according to the incouragement of our Sauiour himselfe Matth. 5.11.12 Luke 6.22.23 And of the Apostle Peter 1. Ep. 4.13.14.16 Read also Rom. 1.16 and 2. Tim. 1.7.8 and verses 1â— 16. These are the duties of faith in a more generall consideration of the titles iointlie together Now that we may for our further instruction consider the duties belonging more particularly to the same First What are the duties of faith in this respect that our Lord Iesus Christ is the Sonne of God Question Answere In so much as the Sonne of God hath abased himselfe to the lowest degree of a seruant for vs we must needes acknowledge that it is our bounden dutie to humble our selues in the lowest degree of humiliation that we can vnto him and in the greatest measure of loue that we may attaine vnto to performe all good dutie vnto him Yea and one of vs to another also for his sake according as he himselfe doth in this respect require it of vs. ExplicatioÌ„ proofe He doth so indeed Matth. 11.29 Take my yoke on you and learne of me that I am meeke and lowlie in heart and ye shall finde rest to your soules c. Read also cha 18.1 2 3 c. And cha 20. verses 25 26 27 28. And againe Luke 22. verses 24 25 c. And Iohn cha 13. verses 12 13 14 15 16 17. We haue also the instruction of the Apostle to the same end Rom. chap. 15. verses 12 13. We which are strong c. For Christ also would not please himselfe c. And verses 5 6 7. And Philip. chap. 2. verses 5 6 7 8. Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made himselfe of no reputation c. Likewise Heb. 5. verses 8 9. And though he were the Sonne yet learned he obedience by the things which he suffered And being consecrated was made the author of eternall saluation to all that obey him Marke that it is our dutie to obey him who being the Sonne of God was more obedient to God in our nature and for vs then any other Sonne of man could possibly be Now likewise What dutie belongeth to the comfort of faith in this that though he so humbled himselfe for vs yet is our Lord yea that euen by humbling of himselfe for vs he hath obtained a most iust soueraigntie ouer vs aboue any other as it followeth in the 2. cha of the Epist to the Philip. mentioned before Question What dutie I say belongeth to the comfort of this Answere We stand bound to obey him absolutely and for himselfe but no other Lord otherwise then in him and for him We doe likewise stand bound from the comfortable consideration hereof to imploy our selues and all our gifts and also his creatures and all his ordinances as they that must giue an account vnto him of the same None must be ouer-masterly in iudging and censuring of his fellow seruants and christian brethren but contrariwise it is the part of euery one to be verie tender and charie that he doe not willingly and lightly offend or discourage any of the least among them Finally as euery one of vs must in all things and all the daies of our liues liue vnto our Lord Iesus Christ so must we willingly die vnto him and for him if neede so require to the end that being at the last approued of him for good and faithfull seruants we may for euer liue and reigne with him Explication and proofe That great dutie doth belong to the Sonne of God in that he is called our Lord the verie title it selfe doth plainely import according to that challenge which the Lord God maketh by his holy Prophet Malachie chap. 1.5 If I be a Lord where is my feare Out of all question rightfull Lordship requireth reuerend seruice Now we know that God hath set ouer as it were the right of his gouernment ouer vs to our Sauiour Christ And therefore faith our Sauiour himselfe also Luk. 6.46 Why do ye cal me Master Master and do not the things that I speake as was mentioned before For verily it is but trifling yea a meere mockery for any seruant to yeeld his Master his title and to denie him his seruice Well therefore reasoneth the holy Psalmist concerning our Lord Iesus Christ when he giueth the Church this charge Hee is thy Lord and reuerence thou him The word Hishiabbani which the Prophet vseth signifieth an humble seruice by bowing vnto him Psal 45.12 But let vs consider a little of some proofes for the particular branches of the answer First therefore that we are absolutely to obey the Sonne of God in that he is our Lord and no other but in him and for him that is according to h s will and commandement and as may be most for his diuine honour and glory and not otherwise reade 1. Cor. 7.22.23 He that is called in
therewithall a miserable dispersion of those that were left aliue Thus the prophecie of the Patriark Iaakob described the time of the birth of our Sauiour by the continuance of the tribe and scepter till that day insinuating therewithall that thenceforth they should not onely decay but also cease according as it came to passe Hetherto therefore concerning the time Question Let vs now come to the second point that is concerning the place of our Sauiours birth Where was that Answere At Beth-lehem in the tribe or territory of Iuda Explicatiō proofe So writeth the Euangelist Luke in the 4. verse of his second chapter And so also writeth the Euangelist Matthew in the first verse of his second chapter It accordeth also with the prophesie of Micah the Prophet in the 2. verse of his 5. chap. From whence it was likewise acknowledged for a matter out of question that Christ was to be borne there by the appointment of God the chiefe Priests and Scribes of the people themselues being Iudges as wee reade Matth. 2. verses 4 5 6. though afterward they proued the most malignant and malitious aduersaries that our Sauiour Christ had Question But how came it to passe that Ioseph and Marie dwelling in Nazaret a place farre remoued from Beth-lehem and so remaining till neare vpon the time of her deliuerance she should this notwithstanding be brought in bed and deliuered of her child at Beth-lehem Answer The Euangelist Luke sheweth that God by his diuine prouidence brought it so to passe in that neare vpon the same time Augustus the Emperour of Rome to whom Iudea was then subiect and tributarie gaue out his edict and commandement that all the world should be taxed Explicatiō and proofe The Euangelist Luke sheweth that it came so to passe indeede by reason of a generall taxation of all the world by Augustus the Emperour that is to say of so much of the world as was subiect to the Empire of Rome which no doubt was a very great part if not the greater part of the whole world And further also this we may easily conceiue that by vertue of the same edict euery one of any of the tribes of Israel must personally appeare and bee enrolled and taxed in his owne Citie Wherevpon Ioseph is constrained to goe vp from Nazaret a Citie of Galile to Beth-lehem in Iudea which was the natiue Citie of King Dauid there to be taxed because he was of the house and linage of David And Marie also goeth with Ioseph whether taking the occasion to accompany her husband that so she might visit her kindred with him or minding to serue the holy prouidence of God to the fulfilling of the holy prophecie of Micah if happily by this occasion God brought it to her minde or rather was inforced to goe through the straitnes of the edict specially touching those descended of the royall stocke of King Dauid But howsoeuer it was whether purposedly on Maries part or beside her purpose this is certaine that the matter was so ordered by diuine prouidence as was answered and namely by meanes of the Emperours edict neither Ioseph nor Marie of themselues intending this long iournie that the prophesie touching the place of our Sauiours natiuitie might be fulfilled as was alledged before Question Now in the third place What was the manner of our Sauiours birth Answere It was externally euery way very poore and base answerable to the place it selfe which was not Ierusalem nor any chiefe Citie aboue other but poore Beth-lehem And in this poore Beth-lehem not any cheefe dwelling house meete for man to lodge in but in a stable where Mary was thrust aside because Ioseph could get no other roome in the Inne in that time of so special resort and concourse of people as it may seeme So indeed doth Saint Luke report it in the same his second chap verses 4.5.6 7. Explicatiō and proofe Whereby it is euident that our Sauiour Christ though the onely right heire of all things came into the world in as poore a manner as any the poorest childe that was borne of woman specially of any of orderly and honest course of life whosoeuer The chamber of his birth as wee see was no better then a stable his cradle but a trough or manger wherein cattell vsed to eate their prouender And I doubt not but his swaddeling cloutes and all other furniture was answerable to them So little was our Sauiour beholding to the world for that entertainment which it gaue him for his first welcome into it Thus farre of the holy history of the birth it selfe concerning the time place and manner of it answerable to the holy prophecies giuen forth by the holy Ghost of the same For euen from his birth and so forth he was in outward appearance but as a roote out of a dry ground and hauing neither forme nor beautie like to any of the brauery of this world as the Prophet Isaiah foretold as we read in his holy Prophesie chap. 53. verse 2. Let vs now proceede to those things which are in the holy storie adioined to the most neare circumstances of the birth for the more full manifestation and confirmation of the certaintie of it Question Which are they Answere They were these which followe First the testimonie of the holy Angels to the Shepheards of Beth-lehem the same day that our Sauiour was borne first by one Angell alone who was by and by seconded by the acclamation of many Angels whom the Euangelist termeth to be a multitude of heauenly souldiers giuing thereby to vnderstand that howsoeuer our Sauiour was borne as a child desolate vpon earth yet he was garded with all the Angels of heauen Secondly the Shepheardes themselues were witnesses of the birth of our Sauiour thus testified by the holy Angels so soone as they vsing great diligence had found by experience and triall made that all things were so as the Angell had told them Thirdly the circumcision of our Sauiour Christ following 8. daies after the birth and the naming of him Iesus at the same time as the Angel had named him before he was conceiued in the wombe they tend directly to the same ende Fourthly hereunto also serueth the appearing of the Starre to the wise men of the East and their comming to make inquirie of his birth at Ierusalem making no question but that he was vndoubtedly borne and therevpon also the going of the starre before them not circular wise but in a direct course from Ierusalem to Beth-lehem where they found him both according to the direction of the holy Scriptures and also of the extraordinarie starre and offered their gifts in declaration of their spirituall homage vnto him Fiftly that which is recorded concerning the presentation of our Sauiour Christ according to the Law of Moses together with the memorable things which fell out at the same such as were the testimonie of Simeon and his holy prophesie cōcerning our Sauiour in the Temple and the
testimonie of Anna a holy Prophetisse both in the Temple and to all in the citie they were so many testimonies of his birth Finally the birth of our Sauiour Christ is manifested and confirmed by that which is recorded concerning the malice of Herod in that he most wickedly and treacherously intended the destruction and murther of our Sauiour euen from his birth And in that to the same ende and purpose he commanded a most cruel and barbarous infanticide or murthering of all the young infants that were male children in Beth-lehem and all the places there about from two yeeres of age and vnder though all in vaine through the most watchfull prouidence of God who preserued our Sauiour from this vntimely death that he might in due time be a Sauiour by death to giue vs euerlasting life All these are indeed very notable manifestations and confirmations The meaning of the Article of the vndoubted certaintie of our Sauiour Christ as the wordes of the holy Euangelists themselues doe plainely declare Concerning the first whereof wee read in the 2. chap of Saint Luke from the 8. Explication and proofe verse to the 15. in these wordes And there were saith the Euangelist in the same countrie shepheards abiding in the fielde and keeping watch by night because of their flocke And loe the Angel of the Lord came vpon them c. Concerning the second it followeth in the same chapter from the beginning of the 15. verse to the end of the twentith after this manner And it came to passe when the Angels were gone away from them into heauen that the Sheâ—heardes said one to another let vs goe then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. So they came with hast and found both Marie and Ioseph and the babe laid in the manger c. Concerning the third confirmation it followeth still in the same chap from the 21. verse thus And when the eight daies were accomplished that they should circumcise the child his name was then called IESVS who was named of the Angel before he was conceiued in the wombe By the which circumcision our Sauiour made himselfe subiect to the Law and to stand bound to fulfill the righteousnes of it for vs. So that he did not onely take our nature but also set himselfe in our estate and condition so farre as might be without sinne Concerning the fourth confirmation we read Mat ch 2. from the beginning of the ch to the 12. verse when Iesus then was borne at Beth-lehem in Iudea in the daies of Herod the King behold saith S. Matthew there came wise men from the East to Ierusalem Saying where is the King of the Iewes that is borne For we haue seene his Starre in the East and are come to worship him c. Concerning the fift returne againe to the second chapter of Saint Luke and read in your Bible from the 22. verse to the 39 as it followeth thus And when the daies of her purification after the Law of Moses were accomplished they brought him to Ierusalem to present him to the Lord c. By the which his presentation he was dedicated to God to minister in holy things on our behalfe And concerning the last confirmation wee read it thus testified by the Euangelist Mat ch 2. verses 16 17 18. Then Herod seeing that hee was mocked of the wise men was exceeding wroth and sent forth and slewe all the male children that were in Bethlehem and in all the coasts thereof from two yeere olde and vnder according to the time which he had diligently searched out of the wise men Then was that fulfilled which was spoken by the Prophet Ieremiah saying In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not Thus wee see that wee haue a most sure and plentifull ground and stay for the warranting of our beliefe concerning the birth of our Sauiour Christ of the Virgin Mary LEt vs therefore goe forward to the second point of our inquirie concerning the meaning of the Article Question What may that be Answere The meaning of this Article is thus much that the humane nature of our Sauiour Christ being conceiued by the holy Ghost of the very substance of the Virgin Marie as touching the flesh and continuing to receiue nourishment and grouth in the wombe of the Virgin after the naturall course and manner of the fruite of the wombe in all other women yea continuing in the wombe for so long a time as women doe goe ordinarily with child was also according to the same season borne and brought forth into that world by the trauell of the Virgin after the same naturall manner that other children are borne ExplicatioÌ„ proofe This is the true meaning of it indeed Al things were as ordinary in the birth as might be coÌ„cerning a child of so extraordinary coÌ„ception And yet that also was as ordinary as was meet coÌ„uenieÌ„t that it should be without al vnclean sinful lust yea eueÌ„ as touching the holy vir who was in this respect saÌ„ctified of God aboue all other women God would in the one and in â—he other The Promise auoide all miraculous dealing as much as might be that our Sauiour might not onely take our very true nature but also that wee might knowe and vpon certaine and cleare knowledge beleeue it to be so To this very purpose it is that in the ancient prophesie of the Patriarke Iaakob as was touched before such a word is vsed to signifie the humane nature of our Sauiour as properly noteth the after-birth which vsually attendeth vpon child-bearing Shilo 1. secunda eius id in quo innoluitur partus in vtero existens Metonymia rei continentis pro contenta vt inquit Trem. And that by this word Shilo the Messiah or Christ is meant all Interpreters both Iewes and others doe consent as the same Tremellius witnesseth To this purpose also mention is made of the opening of the wombe according to that Law of God touching the first borne which should be presented to the Lord Exod 13.2 And so our Sauiour was as we sawe before Luke 2.23 Neither is the circumcision of our Sauiour nor the purification of the Virgin Mary impertinent herevnto And it is to very necessarie purpose that wee should knowe these things to be so to the ende wee might be euery way assured of the truth of the humane nature of our Sauiour against all heresies contradicting the same For otherwise surely they should neuer haue beene thus plainely and particularly expressed in the holy Scriptures both of the Law and of the Gospell Now it is time that we come to the Promise Question What promise therefore haue wee that our Sauiour Christ should bee thus borne and brought forth into the world to vs and for our benefit Answere All the former promises and
15 16 c. And Isai ch 2. verse 2 c. And Psal 12 2.1 2. So that to speake generally and briefly in a word the natiuitie and birth of our Sauiour duly considered of vs ought to set vs continually a worke to minde our owne new birth and all prosperous growth and proceeding in the same 2. Cor. 5.17 Reade also Gal. 4.19 And chapter 6.15 Neither may we in this generall consideration of dutie neglect to admonish our selues to haue care to strengthen our faith by the obseruation of the former prophesies fulfilled in the birth of our Sauiour both in respect of the time place and manner of it c. Such then is the more generall consideration of the duties Question Now how may they be more particularly considered Answer By the consideration of the time of the birth of our Sauiour we may learne that God is specially readie to releeue and succour his Church with spirituall reliefe at such time as it is outwardly in speciall distresse and therefore that we are neuer to be out of heart but to comfort our selues in the loue of Gods mercy The consideration of the place as also the manner of the birth in that it was very poore and base as touching all outward and worldly glory it teacheth vs yea it sensibly representeth before our eyes that our Sauiour Christ came not into the world to bring vs earthly riches but to make vs rich in spirituall grace nor to set vs vp in worldly honour but to aduance vs to the glory of his heauenly kingdome and therfore that it is our dutie to minde and looke for these things from him and to esteeme them to be riches and honour sufficient for vs although we should want the other The same consideration teacheth vs furthermore that they are not to estimate and measure the loue or displeasure of God according either to abundāce or want of outward things but according to that sheere testimony which it giueth of it self frō the secret insinuatiō of the holy ghost by whō God sheddeth the assurāce of his loue abroad in our harts Moreouer we may iustly learne from the same to beare all wants and disgrace in the world humbly and patiently and if worldly riches and honour increase to beware of priding our selues in them remembring that our Sauiour wanted them euen from his comming into the world to his going out of the same Finally it may be an euident admonition warning vnto vs that we be not at any time offended or caused to stumble by occasion of any outward pouerty or debasement of the church of Christ or of any true faithful mēber or mēbers therof whatsoeuer they be These indeed are very meete and conuenient duties or at the least a bounden dutifulnesse of the heart and minde Explicatiō proofe which will no doubt yeelde many singular duties euen in the outward actions of our liues And that the Lord would haue vs learne from the seasonable time of the birth of our Sauiour that he hath a speciall care to releeue his Church against the speciall calamities thereof and at such times as it is so feebled that it is readie as it were to totter and fall we may euidently perceiue by that vse which the holy Ghost taught both the Virgin Marie and Zacharie also to make euen in that respect For so saith Marie in her thanks-giuing Luke 1.54 Hee hath vpholden Israel his seruant being mindefull of his mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath as one would say taken his Church by the hand to lift it vp being as it were ready to fall to the ground And Zacharie verse 69. in his thanks-giuing saith likewise to the praise of God in respect of our Sauiour then shortly to appeare He hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid c. He hath raisee it vp saith he to wit being at that time as it were sunke downe or broken off as it were to the very head This therefore ought to incourage vs to be of good comfort in the Lord though it doe for any time goe hardly with the Church more generally or with any of our selues in particular seeing God is ready in due time euen in trouble to reach out his hand Secondly that the poore and base manner of the comming of our Sauiour Christ into the world altogether contrary to the glory and pride thereof is a plaine demonstration that he came not in worldly respects but to erect a spirituall kingdome and to inrich and beautifie his Church spiritually it is of it selfe very cleare And so the Apostle Paul vnderstandeth and interpreteth it 2. Cor. 8. verse 9. Ye know saith he the grace of our Lord Iesus Christ that he being rich for your sakes became poore that yee through his pouertie might be made rich This pouerty and abasement beginning thus to shew it selfe at the birth continued to the death and therefore no part of it is to be excluded Yea thus doth our Sauiour himselfe afterward interpret the same to the Apostles hand in that he assuring his Disciples of a kingdome yet telleth them plainely that they must looke for affliction here in this euill world Luke 12.32 And Ioh. 14.17 and ch 16.33 Hence therefore it is plaine that duty requireth that we doe imbrace our Sauiour Christ for his owne sake and for the hope of good things by him in the life to come and not for the loue of any worldly thing here in this life though godlines hath the promise of the things of his life also so farre as God shall see them to be good and profitable for vs. Thirdly that the same base and poore manner of the comming of our Sauiour Christ into the world ought to teach vs that wee are to measure the loue of God by outward riches and worldly preferments it is as cleare as the light of the Sunne For whom did God or whom could he possibly loue as he loued his owne onely begotten Sonne for whose sake alone and not otherwise can any finde fauour with him And yet behold he is borne in a stable c. Let no man therefore imagine that he is so much the better before God by how much he hath beene more richly borne yea though he should haue beene borne after the manner of Princes children in neuer so costly and decked chambers wrapped vp in neuer so soft linnen laid downe to sleepe in neuer so easie a cradle nourced vp neuer so daintily c. This should be but a deceitfull fancy All are alike by nature sinfull base creatures and as all are brought to the same baptisme so doe all stand in like neede to be washed and cleansed from their sinnes by the blood of Christ c. without which washing away of sinne the children of Princes as well as of the meanest subiects yea euen Princes themselues for all their great riches stately pompe shal be cōdēned frō
was here on earth but also that which he hath spoken by the ministery of his seruants the Prophets from the beginning of the world till his comming and from the time of his ascension vp into heauen by his holy Apostles Euangelists Prophets Pastors and Teachers euen to this day and so forth to the end of the world euen by all whosoeuer haue doe and shall preach his word and Gospel faithfully according as it written Iohn 7.15.16 My doctrine is not mine that is not mine alone but his that sent me Also If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And Ioh. 10.27.28 My sheep heare my voyce I know thē they follow me And I giue vnto thē eternal life c. And 13.20 Verily verily I say vnto you if I send any he that receiueth him receiueth me he that receiueth me receiueth him that sent me Read also Eph. ch 4.10 c. And Mat. 23.37 But insomuch as there be diuers kinds of those which heare the voyce of our Sauiour Christ as our Sauiour himselfe hath taught and declared by the parable of the sower whose seed fell into diuers kinds of grounds Matth. 13. and Pilate himselfe heard the sound of the voyce of Christ though he was neuer the better for it let vs for our parts therfore labour that we may be of those that do heare the voyce of our Sauiour to our eternall saluation Of the which number we shal know our selues to be if we heare the voyce of Christ speaking to vs in his Gospel by the ministery of his faithfull seruants with a minde constantly to beleeue and obey the same according to that saying of our Sauiour himselfe to those that beleeued in him Ioh. 8.31.32 If ye continue in my word ye are verily my disciples And ye shal know the truth the truth shal make ye free For as he saith further Ioh. 14.6 I am the way the truth the life No man cōmeth vnto the Father but by me And as S. Paul truly testifieth Eph. 4.20.21 where remēbring to the christian Ephesians the vaine wicked thoughts and works of other Gentiles not yet cōuerted vnto God writeth thus But ye haue not so learned Christ If so be ye haue heard him haue bin taught by him as the truth is in Iesus c. Thus thē we see how we are to vnderstād the most wise graue answers of our Sauiour to the examinatiō of Pilate And this is that good cōfession which the Apostle so solemnizeth 1. Tim. 6.13 where he maketh it a speciall clause in that zealous contestation and charge which he giueth Timotheus that he doe obserue and as much as lay in him to cause to be obserued the precepts conteined in that his epistle without spot and vnrebukeable vntil the appearing of our Lord Iesus Christ The groūd and history of his second examination or arraignement before Caiaphas I charge thee saith the holy Apostle in the sight of God and before Iesus Christ who vnder Pontius Pilate witnessed a good confession That thou keepe this Commandement without spot c. And herewithall we see how that which Pilate scornfully reiecteth asking What is truth and so turneth his backe vpon our Sauiour Christ is a matter of most worthy and reuerend regard Now therefore that we may say something concerning Pilate in his dealing with our Sauiour Christ we may perceiue by his questions the which beginning with more Candor or ingenuitie and equity of minde as a man may say by and by sauoured of pride and afterward ended in open contempt that howsoeuer his course is to be preferred before the proceeding of the Iewes ' yet he is not simply to be cōmended For in this beginning he sheweth himself to be a very wicked mā hauing more care to please the wicked humors of men thē to obey the holy wil of God And afterward as we shal see further euē against his own cōscience he groweth in cōclusion as corrupt in his dealing as the Iewes thēselues in satisfying their wicked desire in cōdēning of him yea more thē they desired for he caused him to be scourged most reprochfully abused To this end and purpose let vs goe forward to trace out the vnconscionable dealing of this euill and corrupt Magistrate For not able to resist the answers of our Sauiour Christ but holding them in conscience for a iust Apology and defence he goeth forth againe vnto the Iewes as the Euangelist Iohn declareth and saith vnto them I finde in him no cause at all Here is therefore a plaine iustifying of our Sauiour by the verdict of Pilates owne conuicted conscience whom yet afterward he condemneth to satisfie the rage of the Iewes though he found then no more cause then he did now but still pronounced him innocent againe and againe as we shall see further in the times and places thereof In the meane season that we may vnderstand what followed vpon the first clearing of our Sauiour Christ by Pilate we are to resort to the Euangelist Luke as we reade chap. 23. ver 4 5 c. First therefore Which are the words of the Euangelist in those two verses 4 Then said Pilate to the high Priests and to the people I find no fault in this man 5 But they were the more fierce saying He moueth the people teaching throughout all Iudea beginning at Galile euen to this place This indeed is the holy History continued by S. Luke But yet for a further supply touching this point we must here take in that which the Euangelist Matthew writeth ch 27.12 13 14. And the Euangelist Marke ch 15.3 4 5. Which are the words of either Euangelist in those places The words of the Euangelist Matthew are these Matth. 27. 12 And when he was accused of the chiefe Priests and Elders he answered nothing 13 Then said Pilat vnto him Hearest thou not how many things they lay against thee 14 But he answered him not a word insomuch that the Gouernour maruelled greatly The words of the Euangelist Marke are like to these of Matthew Marke 15. 3 And the high Priest saith Marke accused him of many things 4 Wherefore Pilate asked him againe saying Answerest thou nothing Behold how many things they witnes against thee 5 But Iesus answered no more at all so that Pilate maruelled Thus then all the Euangelists laid together the narration of this second examination of our Sauiour Christ by Pilate in the presence of the Iewes is this that Pilate iustifieth our Sauiour Christ vpon his first examination the Iewes accuse our Sauiour Christ of many things yea they are the more fierce by occasion of Pilates clearing of him as one minding to haue dismissed him Pilate prouoketh our Sauiour to answer to the accusations of the Iewes but our Sauiour is altogether silēt vnlesse we admit here that at this time Pilat asked him again Art
wit before God and good men maketh agreement betwixt righteous men As Tremellius wel translateth and interpreteth that seÌ„tence Wherefore far better had it bin either for Pilate or Herod to haue remained in former enmitie which soeuer of them had sought true peace and reconciliation with God and our Sauiour Christ then to be thus reconciled betwixt themselues by ioyning as it were in Giantlike battell against the God of heauen ANd thus leauing this examination of our Sauiour before Herod and the sufferings thereof laide vp in our minde let vs proceede to that which followeth concerning his renewed examinations and troubles throughout all the proceedings of Pilate Question How doth it follow in the holy Storie Answere Vpon the returne of our Sauiour Christ to Pilate thus the storie is continued by the Euangelist Luke 13. Then Pilate called together the high Priests and the Rulers of the people 14. And saide vnto them yee haue brought this man vnto me as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him 15. Noe nor yet Herod for I sent you to him and loe nothing worthy of death is done by him 16. I will therefore chastise him and let him loose ExplicatioÌ„ Here the Euangelâ—st Luke declareth that when Pilate sawe his former deuise to be at an ende and yet continuing to make some conscience of giuing vniust sentence of death against our Sauiour whom he iudged to be innocent as most iustly he might well so deeme he falleth to the practise of two other deuises which he had in his head But euery one worse then other all onely increasing the trouble and sufferings of our most blessed Sauiour and no way working any reliefe either to him or to his cause And no maruell for beside that the iustice of God must take place insomuch as our Sauiour by his diuine appointment and of his owne willing submission must beare the fearefull punishment of mans sinne euen to death for the full satisfaction and redemption thereof and therefore all the practises to the contraâ—ie must of necessitie be so farre off from hindering that they must through the almightie prouidence of God rather further the same beside this I say no maruell though Pilates policies tooke no good effect to the relieuing of our Sauiour who neither needed nor sought any of his reliefe insomuch as Pilate did not any thing of all that he might seeme to doe of loue and reuerence to our Sauiour but onely for the loue he did beare to himselfe if happily he could haue loued himselfe aright that he migâ—t relieue his owne snarled conscience and dangerous estate For on the one side he feared the present tumultuous rage of the Iewes as not knowing what it might growe vnto neither if he should not satisfie them what after complaints their malice might frame against him at Rome before Tiberius the Emperour and on the other side hee feared lest for the auoiding of these euills he should be condemned of his own conscience if he should yeeld to satisfie the Iewes malice by pronouncing the vniust sentence of death against Christ Thus stood Pilate perpelxed concerning this most high cause of iudgement God himselfe noe doubt as was meete awakening his conscience euen from that naturall light and ground of equitie which is reserued in euery one that hath not violently put it out that no innocent and guiltles person ought to be condemned And therefore seeing at this time the condemnation of him that is not onely the most innocent The grouÌ„d and history of his examination accusation bâ—fore Pilate but also actually the most righteous man yea the onely perfect righteous of all men yea more then a man both God and man commeth into question and that before a mortall man how could it be otherwise then that he must be troubled aboue that he himselfe being a profane man should see or know any full and sufficient cause of it Neuertheles to the end it might be euident vnto vs and to the whole church that all light of nature reacheth no further then to leaue vs all without excuse and that our onely true direction and stay must be in that grace which is powred into vs from the sanctifying and regenerating spirit of God according to the light of his holy word Pilate is set forth as vpon a Theater to the viewe of the whole world for a paterne of that notable lightnes and vanitie and iniustice which is in mans corrupt nature The which notwithstanding it hath all the most graue inducements and incouragements and admonitions that may be to deale iustly and vprightly yet it is soone turned out of the way and vtterly wresteth it selfe against God whom it ought most dutifully and constantly in all vprightnes to serue For Pilate beginning tolerably well as we would thinke and indeed did begin commendably in comparison of the Iewes as hath beene before obserued yet by little and little putting out as it were the eye of his owne conscience grew to the same euill issue with the most wicked Iewes who had before pulled out not onely the eye of their naturall light but also that eye of vnderstanding which they ought to haue reserued in them cleare and bright from the word of God Wherby they might haue learned to knowe Christ to be their onely Lord and Sauiour whom they should most willingly haue acknowledged and most humbly reuerenced and obeyed and not thus most spitefully and blasphemously to haue pursued and persecuted And thus in Pilate together with his coÌ„panie as also in Herod and his band and in the high Priest Caiphas and his conspiracie all both Iewes and Gentiles are most famously conuicted by their practises that all are traitors and rebels against the Maiestie of God and iustly inwrappe◠〈◊〉 the same condemnation euer since the first traiterous conspiracie of our first parents with the Diuel against him Neither may we except our selues or any other in any age but all of vs through the corruption of nature are so attainte that rather then we would want of our owne wicked lustes we could be well content that God were pulled out of his throne Vnto all this doth the example of Pilate in his inconstant and deceiuable and vnequall proceedings vnder a coloure of iustice worthily lead vs euen to the humbling of vs all before the onely incorrupt and pure iudgement seate of God But that we may proceede in the holy story it is necessarie that we come to the consideration of the proceedings of Pilate in the particulars thereof First therefore as the Euangelist Luke telleth vs in the wordes last answered Pilate calleth together the high Priests and Rulers of the people and maketh an Oration vnto them solemnly iustifying and acquiting our Sauiour Christ in expresse words as touching the accusatioÌ„s of the Iewes And that not onely by his owne authoritie knowledge but
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
〈◊〉 euer our Sauiour being most grieuously troubled and heauie euâ—n to the death vnder the horror of Gods most heauie indignation bent against the sinne of man did as wee haue seene more at large before of humane infirmitie yet without sinne praie that if it were possible the same cuppe of Gods wrath might passe away not be drunke of him yet he presently recouereth himselfe like as the Sunne being for a while shadowed by some darke and thicke cloud breaketh forth and sheweth that it hath lost no part of the light it had before and hee submitteth his will thus troubled to the most holy and deteâ—mined will of God And thus though he was by the passing vehemencie of the temptation terriblie shaken in his soule yet was it but as the shaking of most pure and clarified water in a Cristall glasse which cannot by any troubling or shuffling of it too and fro be any thing at all sullied and rored insomuch as there was no whit of soile or dregges in the bottome of it But that we may returne to the second branch of the former answer wherein as was saide wee may in the second place obserue the present minde and most holy wisedome and vndaunted valoure of our Sauiour in all his behauiour towardes all sortes of people in the time of his sufferings First let vs obserue what it was towardes his Disciples that is with how singular loue and in how tender pittie and compassion it was manifested toward them Question Wherein may this be discerned Answer In this respect the present minde and most excellent wisedome of our SAVIOVR shineth brightly in this that as the time of his sufferings approached nearer he did the more often preadmonish acquaint his Disciples with the praediction and foretelling of them to the end they might not be altogether sodaine and vnlooked for and so the more discomfortable vnto them The present minde of our Sauiour together with his singular wisedome and tender loue to his Disciples is euident likewise in this that when the time was at hand indeede then did hee shewe himselfe most chearefull in heartening of them howsoeuer in â—ome considerations he carried a very heauie heart in his owne most wise and holy bosome ExplicatioÌ„ proofe It is true And therevpon doth the Euangelist Iohn giue this testimonie of our Sauiour That he loued those that were his owne in the world euen vnto the end so long as he liued with them Iohn 13.1 The declaration and constancie of which tendernes of the loue of our Sauiour insomuch as it was most plentifully testified at the celebration of that Passeouer in the which hee was immediatly to suffer as it followeth in the same 13. chap. of Iohn from the 2. verse euen to the end of the 17. chapter and by some other testimonies of the other Euangelists let vs as briefly and as orderly as we can collect and gather them together Question How may this be done Answer The most tender and constant loue of our Sauiour to his Disciples and consequently euen to his whole Church is euident in this that no premeditation of his sufferings which he knew must needes be most grieuous and that onely for their and our sinnes and for tht sinnes of the rest of Gods elect and nothing at all for any default of his owne could possibly diminish his loue no though he had already begun to taste the extreame bitternes of them ExplicatioÌ„ proofe So in deede we read Ioh. 12.27 And verily it is a liuely proofe of a more perfit loue then the tender and louing mother can beare to her childe while the sorrowes of childe bearing are yet fresh in her minde And which of vs if so be we knew that we must die though the gentlest death that might be for any other mans cause could loue and delight in that party for whose offence we must die But specially if hee were a wicked man and an enemie vnto vs according to that Rom. 5. verses 6.7.8 Yet our Sauiour died for vs and for all other of his though wee are both by nature and in transgression of our liues such as we speake of But let vs goe forward Howe did our Sauiour furthermore declare the same his most tender loue Question He hath done it diuerse other waies Answere And first by washing his Disciples feete as it followeth Iohn chap. 13. verses 4.5 c. ExplicatioÌ„ proofe If there were no other thing but this it must needes be accounted of vs an admirable declaration of his incomparable loue For assuredly whosoeuer being a Superiour can finde in his heart to wash the feete of his inferiour the which no doubt according to the vse of that Country was an office performed of the inferiour to the Superiour when a guest was entertained of the maister of the family and a farre more meane office then to poure the Ewer at the washing of hands after meate it is a certaine argument that hee loueth him well Infinitely much rather then must it be conceiued that insomuch as iâ— pleased our Sauiour though hee was the Lord and Maister of his Disciples and knew well his soueraignty ouer them thus farre to abase himselfe that it was a singular declaration of his most deare loue toward them Question But was this the onely cause why he did so Answere It was not the onely cause though it was one of the chiefe and principall as the Euangelist Saint Iohn giueth to vnderstand from the beginning of his 13. Chapter Question You say well But for our further instruction What other causes moued our Sauiour so to doe Answer He did it to shew them that as they had the beginning of their sanctification from him so they were to seeke for their continuance and increase therein from him and through the grace of his mediation alone He did it likewise to giue them an example of true humility and in humility of the practise of all offices of loue one to another and to the whole Church of Christ These causes are euident from the explication of our Sauiour himselfe First verses ExplicatioÌ„ proofe 8.9.10 For to this end he saith to Peter who of modesty or ciuility refused for a while to haue his feete washed that if he did not suffer him to wash his feete he should haue no part in him And touching the second our Sauiour doth further expresse it from the 12. verse to the 18. And he standeth the more fully to instruct his disciples in this point of humility in themselues and of their mutuall loue and practise of the duties thereof because they were to be the Teachers of humility and of the practise of loue to all other For these are common duties belonging to all Christians without exception Wherevnto that our Sauiour might the rather induce his disciples he pronounceth a blessing vpon them if according as they were instructed by him they would performe and practise them But this belongeth to
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 tedâ—ous 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 coÌ„sideratioÌ„ 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 liâ—ewise 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 albâ—it 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 takâ—th 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 whâ—ch 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 affiâ—med 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 repâ—oach 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 folâ—owe First our reconciliation with God therewithall the full confirmation and sealing vp of his couenant touching the forgiuenes of our
here from this holy president that wee are not onely to receiue legacies of gaine from our friends alwaies but sometimes also legacies of trust though they bring matter of charge with them Contrary to the course of the world and the worldlings thereof who are altogether bent to receiue what yee will from the deceased but haue no dispsition at all to performe any dutie of loue for the deads sake though it be neuer so reasonable and vpon neuer so weightie considerations required of them They haue onely the passiue but no acâ—iâ—e charitie at all in them BVt let vs returne to the duties which wee are to learne from our Sauiour whose example as it is our intended inquirie so it is most worthy aboue all other examples to be looked vnto What dutie therefore are we to learne according to the progresse of the holy Storie from this that our Sauiour did patiently endure the most bitter tauntings and reproches of all sorts of those that beheld him hanging vpon the Crosse Ans The consideration of this teacheth vs to prepare our selues not onely to one kind of reproch but euen to many of sundry sortes for Christs sake insomuch as experience sheweth that all sortes of wicked persons are readie to consent and to yeelde their mutuall helpe to the increase of the afflictions of the seruants of God Explication Hereunto also the example and practise of our Sauiour is very singular for our instruction And from the practise of the diuell against our Sauiour by these his wicked instruments wee may perceiue which are those most dangerous reproches which we are to arme our selues against to wit euen those especially which would bring vs into doubt of Gods fauour toward vs and so consequently of our saluation Moreouer we are froÌ„ the euil example of the wicked to admonish our selues to take heede against sundry euills which wee see to haue beene in them and by occasion thereof to stirre vp our hearts to minde the practise of diuers good lessons in a course contrary to their wicked and outragious dealings Question First therefore What are the euills which their euill practise may iustly admonish vs to auoide Answere We must learne in a contrary course to that which they tooke not to presume to prescribe vnto God what way hee shall take for the manifesting and ordering of any of his diuine works and to the effecting of such things as he in his diuine wisedome hath propounded to himselfe for his glorie and for the benefite and saâ—uation of his Church Likewise we must beware that although God doe not satisfie our expectation we doe neuer the more call into question his wisedome or goodnes or power or any other of his diuine vertues as these wicked ones did Explication It is true In either of these great points did all sorts of these wicked scorners grieuously offende For they are first offended at this That God sent not the Messiah in such outward pompe as they presumed it had beene meete that he should haue come And secondly they professe with obstinate scorning at our Sauiour that they will not beleeue that he is the true Messiah vnlesse he will come downe from the Crosse Question Now therefore on the contrary what are we to doe Answer It is our dutie to receiue acknowledge and beleeue in our Sauiour in such manner as it hath pleased God to manifest and reueale him that is we are to beleeue in Christ not onely crucified or fastened to the crosse at the first but also in Christ continuing on the crosse euen vntill death seazed vpon him Explication proofe So it is very meete indeede For otherwise how should the holy prophesies haue beene fulfilled in this behalfe Such as wee reade Psal 22. Isai 53. Dan. 9. c. And as for these scorners that professed that they would not beleeue vnlesse that our Sauiour should haue come downe from the Crosse it is as much as if they should say they would not beleeue in true Christ vnlesse hee should shew himself to be a false Christ euen such a one as neither they nor any other could haue had any benefit by For the whole benefit which the Church of God receiueth by our Sauiour Christ resteth vpon this foundation as it were that hee died for vs yea that he died the death of the Crosse and so ratified the couenant of Gods euerlasting mercy by the price of his most pretious blood shed vpon the same Zech. 9.11 and Heb. 13.20 Question But what else are we to learne in a course contrary to the practise of these scorners Answer Wee must not desire any other miracles for the proofe of Christ to bee Christ then those which it hath pleased our Sauiour himselfe to worke for the confirmation thereof according to the appointment of God Explication and proofe Very good reason why it should be so For assuredly whosoeuer they be that will not be induced to beleeue by the helpe and authority of them they would not neither would God giue them grace to beleeue though they might haue all the miracles that they would desire wrought before their eyes The Diuel would still delude them to thinke that they might be fained miracles or insufficient c. God giueth this grace onely to those that humble themselues to the reuealed counsell of his will These are very worthy points for our instruction Question Is there now any good thing else remaining for vs to learne to doe contrary to the euill example of these wicked scorners of our Sauiour Answer Wee are furthermore cleane contrary to their practise both to thinke and speake alwaies most reuerendly and honourably of our Sauiour Christ yea euen in this respect principally that he of his vnspeakeable loue vouchsafed to be crucified and to die for vs. Explication proofe That we are to doe so and that also euen of most bounden dutie common reason it selfe may leade vs to acknowledge For by how much any friend shall deale more friendly and suffer more hard things for the benefite and safety of his friend by so much doe wee iudge a man the more bound to the same his friend and that he ought to be the more thankfull both by word and deede to the vttermost of his power And therefore insomuch as our most blessed and gratious Sauiour and redeemer hath wrought the best things for vs and suffered the worst things that might be laide vpon himselfe to the end hee might procure and purchase our eternall redemption and saluation infinitely much more are we bound to be by all meanes more thankfull and dutifull to him then wee may or ought to bee to any other our greatest friend or to all our friends in the whole world Wherefore to all that hath beene said alreadie let me adde this that as the wicked consented together in scorning and deriding of our most worthy and deare Sauiour as one of them tooke example incouragement from another so
to doe in like manner let vs and all true christians consent and mutually incourage euery man his christian brother to giue all the honour and glory that may be to our Sauiour Christ euen for that whereby they tooke occasion so vnworthily to dishonour him And insomuch as we can giue no greater glory to our Sauiour then by a most thankfull and dutifull memoriall of all that reproch which hee willingly endured for vs euen to the death the death of the crosse and that by the preaching of his glorious Gospel and vse of his holy Supper let vs therefore be specially carefull to acquaint our selues with these holy ordinances of our Sauiour remembring alwaies therewithall to shew forth all worthy fruites of obedience vnto him Now let vs proceed And seeing in the midst of these heauy sufferings of our Sauiour it was a part of our comfort that it pleased God for a declaration of that effect which his sufferings had with him to giue one of the thieues that were crucified with him grace to repent though the other remained obstinate What duty are we for our parts to learne from hence Question Answer The due consideration of these examples teacheth vs thus much that as we are from the example of the obstinate thiefe to take heede that none of vs doe delay our repentance in a presumptuous hope of Gods mercy at the end of our liues so on the other side that none are to despaire of Gods mercy no nâ—t at the houre of death though they haue liued a long time in much sinne if God vouchsafe at the last to giue them grace truly to repent and beleeue in Christ after the example of the repenting thiefe ExplicatioÌ„ proofe These ineeede are those good instructions which we are on either side to learne from these two contrary examples For euen to this end no doubt hath the Lord lifted them vp before vs in the holy record of the gospel specially conceâ—ning the repenting thiefe like as St. Paul writeth to the same purpose 1. Tim. 1.15.16 First generally in these wordes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whom saith he I am chiefe And then more particularly concerning himselfe as it followeth thus Notwithstanding for this cause was I receiued to mercie that Iesus Christ should shewe * â—nâ—mâ—t protâ—â— Oâ—â—ne so the â—hiâ—fe acc râ—ing to that which was â—aid in the fâ—rmer ve se Con protos eâ—mi ego Oâ— whom I am câ—iâ—fe on me a chiefe one that is a chiefe sinner all long suffering vnto the example of them which shall in time to come beleeue in him to eternall life And beside this the repenting thiefe is also a liuely example of true repentance to vs all For those graces of Gods holy Spirit which were euident in him must likewise be the graces of euery one that doth or shall truly repent euen to the ende of the world Repentance is one and the same worke of the same spirit in all though in a differing measure of grace as it pleaseth God diuersly to dispose of the same to euery one Neither must any of vs account the example too base to be set for a paterne before vs because hee was a notable thiefe but much rather wee are to esteeme it as a most worthy mirrour and monument of Gods singular mercy To this purpose Master Caluin writeth excellently in his Harmony vpon the holy Gospel that he was Eximius fidei pietatis magister toti mundo vt nobis quoque ab eius ore petenda sit verae ac legitimae confessionis regula That is He was a notable schoolemaister of faith and godlines to the whole world in such sort that wee also must learne the rule of true and lawfull confession from his mouth And a little after Tenendum veró memoria quod nuper dixi editum esse a latrone poenitentia documentum quale Deus a nobis omnibus exigit dum se confessus est dignam factis mercedem recipere And wee must remember as I said euen now that the robbing thiefe gaue forth such a documentall instruction or forme of repentance as God requireth of vs all in that he acknowledged himselfe to receiue a reward worthy the things he had done And againe after this Quòd si inquit Caluinus latro Christum in cruce pendentem quasi maledictione obrutum fide sua in coeleste solium euexit vae nostrae socordiae si non reuerenter suspicimus a Dexteris Dei sedentem si non spem vitae in eius resurrectione figimus si non tendimus in coelum quò ingressus est I am si ex altera parte reputamus in quo statu Christi misericordiam implorauerit crescet fidei eius admiratio Lacero corpore iam exanguis extremam manus carnificem expectat tamen in sola Christi gratia acquiescit c. Quare mortificationem carnis patientiam fidei altitudinem spei constantiam pictatis ardorem ab hoc magistro discere non pudeat quem Dominus ad humiliandam superbiam nobis praefecit Nam vt quisque eum alacrius sequetur ita propius ad Christum accedet Now saith Caluin seeing the thiefe by the confession of his faith hath aduanced Christ hanging on the Crosse and ouerwhelmed as it were with the curse euen to the celestiall throne fie on our sottishnes vnlesse wee doe reuerendly looke vp vnto him sitting at the right hand of God vnlesse we doe settle the hope of life in his resurrection vnlesse wee doe bende our mindes toward heauen whether he is entred before vs. And if we doe thinke with our selues on the other side in what case hee was when hee called vpon Christ for mercie wee shall so much the more admire his faith His bodie being torne and left voide of blood hee looketh when the hangeman should quite and cleane take away his life and yet hee quieteth himselfe onely in the fauour of Christ c. Wherefore let it not be any shame vnto vs to learne of this instructour whom the Lord hath set ouer vs to take downe our pride both what the mortification of the flesh and what patience and what the valour of faith and what the stedfastnes of hope and what the zeale of godlines doe meane For as euery one shall follow him more chearefully so shall hee approch nearer vnto Christ And yet againe saith Master Caluin Si quis grauetur latronis vestigijs insistere praecuntem sequi dignum esse aeterno exitio quia impio fastu seipsum ab aditu coelorum arcet If any man will not vouchsafe to treade in the steppes of this thiefe and follow him thus going before him hee shall be worthie to perish eternally because by his wicked pride hee shutteth vp the kingdome of heauen against himselfe Finally a little after this Quod si inquit verò
vnspeakable glorious Receiuing the end of your faith euen the saluatioÌ„ of your soules For this we must wel vnderstaÌ„d 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 coÌ„municating of them vnto vs our attaining inioying of theÌ„ to the coÌ„fort 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 â—ur 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 aduaÌ„ced in the highest degree of glory because of the excelleÌ„cy 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 Deâ—ties 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 dâ—recté 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 Glorificatâ—on 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
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
he was taken vp from vs must one of them be made a witnes with vs of his resurrectioÌ„ And further how they gaue this testimony to the Resurrection read in the same book of the Acts. ch 2.32 This Iesus saith the Apostle Peter hath God raised vp wherof we all are witnesses And againe ch 3.15 ye killed the Lord of life saith Peter to the wicked Iewes whom God hath raised from the dead whereof wee are witnesses Likewise ch 4.33 with great power gaue the Apostles witnes of the Resurrection of the Lord Iesus And againe ch 5.30.31.32 The God of our Fathers hath raised vp Iesus whom ye slew and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses concerning these things which we say yea and the holy Ghost whom God hath giuen to theÌ„ that obey him And yet againe ch 10. v. 39. c. 4â— And we are wâ—tnesses of all things that he did both in the land of the Iewes and in Ierusalem whom they slew hanging him on a tree Him God raised vp the third day and caused that hee was shewed openly Not to all the people but vnto the witnesses chosen before of God euen to vs who did eate drink with him after he arose from the dead And he commanded vs to preach vnto the people to testifie that it is he that is ordained of God a Iudge of quick and dead To him also giue all the Prophets witnes c. Read also chap. 13.30.31 God saith the Apostle Paul raised him vp from the dead And hee was seene many daies of them which came vp with him from Galile to Ierusalem who are his witnesses to the people And againe ch 26.21.22.23 The Iewes saith he caught me in the Temple and went about to kill me Neuerthelesse I obtained help of God continue to this day witnessing both to smal and great saying none other things then those which the Prophets and Moses did say should come To wit that Christ should suffer and that he should be the first that should rise from the dead and should shewe light vnto the people and to the Gentiles And yet againe 1. Cor. 15.15 we haue testified of God The proofe of his resurrection by his own appearances that he hath raised vp Christ. Thus the whole blessed company of the twelue Apostles togither with Paul an honourable increase of that number they are all of them most faithfull authenticall witnesses of the Resurrection of our Sauiour so appointed and authorised by God himselfe they hauing his suffrages and voices so to be as we saw before Act. 10.41 For so the Greeke word procecheirotonemenoi signifieth This testification witnessing of the holy Apostles it was principally while they were liuing by wise and zealous preaching But seeing they were appointed to be witnesses to the end of the world they haue also for that cause left the same testified in the holy Scriptures as wee reade to this day in the writings of the holy Euangelists and in the Epistles of the Apostles But seeing the ground of all these witnesses and witnessings as was saide before were the appearances of our Sauiour whereby hee manifested himselfe after that he was risen as was alledged heeretofore from the beginning of the Acts and as it is touched againe ch 10.40.41 and ch 13.31 LEt vs therefore come vnto them and consider of them as diligently as God shall giue vs grace the which he for our Lord Iesus Christs sake graunt vs. Amen Question Which therefore are those appearances of our Sauiour which we speake of And to whom did he appeare and shew himselfe after his resurrection Answer They were these which follow First he appeared and shewed himselfe to Mary Magdalen she being alone Secondly to sâ—ndry other women * Hos nuntios hoc ordine recenset Beza Hom. 11. in Hâ—st retur pag. 263. nisi quod qâ—aâ—to in loco ponit apâ—aritionem Christi qua se ostendebat Petro. pag. 262. Sed tamen Apost Paulus 1. Cor. 15.5 primo in loco recenset Petrum Vnde Caluinus Cum inquit dicit Apostolus Christum Petro apparuisse primum intellige omnibus viris praeponi N hilo â—nnus de ordine non contendemus Thirdly to Peter Fourthly to Cleopas and another disciple as they walked from Ierusalem to Emmaus And to all these our Sauiour Christ appeared the same day on the which he rose againe before it was night Then the same day at night hee shewed himselfe to the eleuen which were his most choise Disciples onely Thomas being absent And eight dayes after this he came vnto them againe when Thomas was with them And againe after this hee shewed himselfe to seuen of his Disciples that is to Peter and Thomas to Nathanaell to Iames and Iohn and to two other of his Disciples at the Sea of Tiberias Moreouer he appeared vnto the eleuen on a mountaine in Galile He was seene also of more then fiue hundreth brethren at once And after this he was seene of Iames alone All these seuerall appearances are mentioned by the holy Euangelists and by the Apostle Paul to haue been within the space of those fourtie daies in the which he presented himselfe to his Disciples before he ascended vp into heauen Now when the time of his Ascension was come it is said further that he led them out into Bethania and that from the mountaine of Oliues he ascended vp into heauen in their sight Explication and proofe So then wee haue the Resurrection of our Sauiour Christ confirmed vnto vs by eleuen seuerall appearances and presentings of himselfe personally and bodily to his disciples from the time that hee arose vntill hee ascended vp into heauen Wherevnto if we shall adde two other appearances of our Sauiour after his Ascension the one to Stephen Act. 7.56 the other to the Apostle Paul 1. Cor. 15.8 then haue we all the appearancâ— gathered together which are mentioned in the holy Scriptures euen so many as may and ought iustly be accounted abundantly sufficient for the assuring of the Resurrection of our Sauiour vnto vs aboue all question or doubt that may be made about it And these two the last of all they may be to our speciall comfort in that not onely the Resurrection of our Sauiour is confirmed vnto vs by them but also that he being ascended vp into heauen hath not laied away his humane nature but retaineth it still euen on our behalfe vntill hee come againe to iudgement and thence-forth no doubt for euer and euer But insomuch as it is not sufficient to the confirmation of our faith The proofe of his resurrection by his first appearance to heare of them g nerally vnlesse we doe consider of them and lay them to heart with all the circumstances as God of his mercy hath commanded them to be recorded for a full
to see whether it were so or no. Yea more then this this newes was brought by some other of the women most likely by them who at the sight of the Angels fled first from the sepulchre for feare of whom Marke seemeth to write ch 16.8 that they saw a vision of Angels who affirmed that Iesus was aliue And thus Cleopas hath ingenuously declared what the cōmunication of himselfe his companion was without any feare who it might be to whom they spake whether he were an enemie or a friend They cannot but professe themselues to haue an honourable opinion of him whom their Rulers had most odiously and vniustly pursued to the death as if hee had beene a deceiuer or a traitour c. Now he doth therewithall likewise simply and plainely open vnto our Sauiour though as yet he little thought that it was he the very cause or causes of his and his companions griefe yea of the common griefe of the rest of the Disciples First because whereas they trusted before that hee should haue deliuered Israel now by reason that such a death fell vpon him they beganne to call their former thoughts into question and doubt Secondly because notwithstanding the newes that was brought began to cheare vp their hearts in that they had an inckling that he should be aliue againe yet they could not be perswaded that it was so because no doubt they imagined strongly that if it had beene so it should haue beene done in another manner of sort that is in more pompous magnificence then was reported or could yet be found to haue beene performed Such was the answer of Cleopas he therein laying forth at large both what was the communication of himselfe and his companion and also what their griefe was Now let vs heare the reply of our Sauiour though hetherto he thought it not meete to discouer himselfe Question How doth saint Luke lay this forth vnto vs Answer This is contained in the 24. chap. verses 25 26 27. as it followeth thus 25 Then he said vnto them O fooles and slow of heart to beleeue all that the Prophets haue spoken 26 Ought not Christ to haue suffered these things and to enter into his glory 27 And he began saith Luke from Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Explicatiō In this reply of our Sauiour wee haue three things of most worthy obseruation to consider First the earnest reprehension which hee giueth his Disciples verse 26. O fooles c. Secondly his like earnest short reprehensiue and interrogatory affirmation of the truth called into question by them Thirdly a large proofe and confirmation of the same truth from all the holy scriptures of the old Testament as the Euangelist plainely testifieth though for breuities sake insomuch as hee hath euery where mentioned them in the history of the Gospel of our Sauiour as occasion was offered before he doth not repeate them now againe All these things are exceeding profitable for our instruction let vs therefore stand a while to ponder and weigh them And first let vs well know and willingly suffer our selues to be admonished of that it is a great sinne in the sight of God and our Sauiour to be dullards and sluggards in the knowledge beliefe of the holy scriptures of God Yea that it is a great sinne in vs not to be ready and chearefull in the vnderstanding and faith of them all without exception seeing God by his holy Spirit spake in the ministery of his holy Prophets both by their speech and also by their writing whosoeuer of thē haue either spoken or written any thing from the beginning of the world For otherwise our Sauiour would neuer haue bin thus earnest in calling his Disciples fooles or dullards for want of the knowledge hereof seeing they were not altogether ignorant and vnbeleeuing and the rather seeing they were not of the eleuen but of the more ordinary sort of his Disciples Wherefore I pray you let vs diligently marke that all the excellencie of our wisedome consisteth in the knowledge and faith of the holy Scriptures yea both of the old and also of the new Testament euer since that God hath of his singular mercy caused them to be written and added to the olde for the further instruction and edification of his Church in the knowledge and faith of the same his truth Without this we are but fooles and dullardes as our Sauiour telleth vs how sharpe and quicke witted or how graue and profound so euer any of vs may seeme to be otherwise Yea though wee were as wise as Ahitophel or as subtile as Herod c. And therefore also let vs not onely mark but euen stirre vp our selues to performe it that wee giue our selues to be most ready and chearefull in the imbracing of the knowledge and faith of the holy Scriptures infinitely aboue all things in the world beside Let vs not be negligent readers and drowsie hearers c but most diligent and alwaies waking as good schollers and profitable students vnder so excellent a Schoolemaster as our Sauiour is that we may not onely vnderstand with our minde but also beleeue in our hearts as our Sauiour requireth in that he saith O fooles and slow of heart to beleeue c. This reproofe is to be vnderstood and taken as most sharpe against those who hauing had the best meanes of knowledge and faith haue made the least profiting according to the reproofe of the Galatians ch 3.1 Let such therfore especially lay this rebuke of our Sauiour to heart and learne to be more wise and diligent for euer hereafter lest at the last they feele the euerlasting discommodity smart of it when our Sauiour shall come againe to take heauy vengeance vpon such vnprofitable truants as they are threatned 2. Thes 1.7.8 c. Thus much concerning the first branch of the reply of our Sauiour Touching the second branch of it we are to consider that he doth briefly abridge and comprehend in two heads all that the holy Prophets haue written of him in the old Testament to wit those things which concerne his sufferings first and then those which doe concerne his glory which was to follow after the same According to the which abridgement of our Sauiour the Apostle Peter writeth that it was the search inquirie of the Prophets chiefly and principally aboue all other things after the sufferings that should come vnto Christ and the glory that should follow 1. Epist 1.11 The same abridgement also doth the Apostle Paul make of his doctrine Act. 26. verses 22.23 So then that which these Disciples of our Sauiour ignorantly took an occasion to stumble at and therevpon to begin to doubt whether he were the true Messiah and redeemer of his people it ought to haue been a speciall confirmation vnto them insomuch as the prophesies of the holy Scriptures giuen forth of the true Messiah were
teeth to chew meate nor a throat to swallow meate c. as the good Angelis of God by a speciall creation of God haue for a time receiued true bodies for the performance of some speciall seruice of the Lord toward mankinde as was by you declared before ExplicatioÌ„ It must needes be so whether we vnderstand it of good or of euill Spirits For otherwise the reason of our Sauiour should not be of that demonstratiue force which out of question it carrieth with it It may be that wicked Spirits may make as if they did eate c but they could neuer shew any man clearely and without fraude that they did so indeede Neither can any man say that he hath at any time sensibly felt any wicked Spirit to haue any bodily substance of his owne in the time of his appearance For as touching his possessing of men or abusing any other creatures in manner of possessing for a time to serue his turne as the diuell did the serpent at the beginning and as hee seemeth to doe in witch craft c. they are not belonging to this point that our Sauiour now speaketh of And touching the good Spirits what kinde of bodies it is likely they haue taken vnto them sometimes by Gods appointment wee haue in a few words touched before But that wee may returne to the gracious dealing of our Sauiour with his Disciples behold in this that he eateth in their sensible view and vndoubted perceiuance his singular great loue in desire that they should be established in the faith of his resurrection like as wee obserued before concerning his retaining of the print of the nailes in his hands and his feete to the same end For he did no more stand in neede of meate now after his resurrection then he needed in that his glorified estate though not then fully glorified to haue borne the markes of those wounds For after his resurrection our Sauiour neither hungered nor thirsted nor felt any more wearinesse neither could be touched with any feare or sorrow c. Neither stood he in neede of nourishment or was nourished by it neither had that which hee did eate any naturall passage through his body as before but of it selfe most likely resolued to nothing though he did truly eate it Thus much of the third remedie for reliefe against the vnbeliefe of the eleuen wherein as was said action was ioyned with the speech which our Sauiour vsed vnto them Now a second speech without any such action which we may call a fourth remedie and succour against their vnbeliefe is to be considered of vs in the next place Question What speech of our Sauiour was this Answer He said vnto them saith the Euangelist Luke 44 These are the words which I spake vnto you while I was yet with yee That all things must be fulfilled which are written of me in the law of Moses and in the Prophâ—ts and in the Psaâ—mes Explication This may well be reckoned for a fourth remedie For it is a secret token and as it were a watch-word which our Sauiour had giuen vnto them before his dâ—ath The which speech of our Sauiour containing the full scope of all his doctrine concerning the accomplishing of the prophesies of all the Prophets from the beginning to the end of the olde Testament is most worthie to be conâ—â—dered of vs. And so it was not long since by occasion of his talke with the two Disciples in his former appearance Let vs therefore here in this place call it from thence to our remembrance again Neither let vs neglect that we haue here a more full and plaine distribution of the holy Scriptures of the olde Testament into thâ—se three branches 1. The Law of Moses 2. The Prophets 3. The Psalmes By the Law of Moses he meaneâ—h all fiue bookes of Moses By the Prophets he meaneth all other bookes of the old Testament beside the Psalmes He â—peaketh of Moses first because he was the first in t me of all those whose holy writings we haue and because he writeth the holy Stoâ—y of the first agâ—s of the worâ—d euen from the creation of mankinâ—e and of all other of the creatures of God as wee all know Hee ment onâ—th the Psaâ—mes apart by themselâ—es because they are more full of the sundry prophesiâ—s which are giuen forth most plainely of him vnder the most liuely type and figuâ—e â—f â—im â—uâ—n Dauiâ— that most princely Prophet aboue any other paâ—t oâ—â—he old Testament as may bee called to minde from that which is reâ—earsed out of them before And hâ— doth it aâ—so because they are a portion of the old Testament prâ—ncipally serâ—ing for the manifold instruction and comfort of the faithfâ—ll eâ—er since they were written euen to â—heare vp their hearts in the expectation of our Sauiour Christ both by reading and preaching and praying and singing and medita ing of thâ—m and if ther be any other way So â—ha we see plainely here as well as by many other places of the new Testament that our Saâ—iour Christ doth autorise the olde Testament and all the bookes thereof to be the authenticaâ—l ground and rule or Câ—non of ouâ— faith Whence also it followeth that all christians ought religiously to acquaint themselues with the reading of them c yea with the reading of euery part of thâ—m for the edification of their faith For according as the Apostle Peter and the rest of the Apostles haue learned by this assurance which our Sauiour gaue them so haue they taught and preached to vs and all other that these things thus recorded are no fables c. 2. Pet. 1.16 And from the same accomplishment of all prophesies in our Sauiour Christ from the beginning of the world till his comming and at his comming and euer since all Athiests are palpablie conuicted of their most diuelish iniquitie in denying the diuine autoriâ—y of the holy Scriptures though they themselues are so blinded and benummed that they can â—either see nor feele the same These things thus obserued and reference being made to that which was collected and set downe from the Scriptures of the olde Testament for the opening of that speech which our Sauiour had to his two Disciples immediately before that being in effect all one with this which our Sauiour Christ repeateth heere to the eleuen and to the rest that were gathered together with them and to the former two againe they also being among them We will come to a fift remedie which our Sauiour vsed in this fift appearance both by speech action ioyntly together to chase away the vnbeliefe of his Disciples specially of the eleuen Qu. How is this fift remedie laid forth vnto vs An. For the full declaration of this remedie wee must as I haue heard you teach consider ioyntly of the report of St. Luke and St. Iohn It is true Yet so ioyntly as we must labour to distinguish the parts of their report as orderly as we can And
more fit for the quieting of their mindes so conseqventlie for the preparing of them attentiuely aduisedlie to heare that which he would say vnto them To the which purpose we are to vnderstand the words as comâ—â—ing in them a coÌ„mandement that they should put away all distraction of minde likewise that our Sauiour himselfe by his diuine power together with commanding doth giue that peace to their mindes and affections which was necessarie thervnto And not without cause seeing vnles the minde of a man be well quieted freed from disordered and turbulent affections he can not well mind that which is said vnto him specially so great weighty things as our Sauiour was now to speake of Explication to his chiefe Disciples These things obserued concerning the first particular let vs come to the seconde that is to the words which our Sauiour vseth concerning their preparatorie calling or ordination to the Apostolicall office and ministerie Question Which are they They are these Answere As my Father sent me so send I you Iohn chapt â—0 verse 21. What is the meaning of our Sauiour in these wordes Question Answere Hee sheeweth what is the ground of the Apostolicall ministerie of the Gospel yea euen of the holie ministerie of the Gospel in general ExplicatioÌ„ proofe He doth so indeed And it is plaine from the words of our Sauiour that the ground of the whole ministerie of the Gospell first of the immediate institution of the extraordinarie Apostleship by our Sauiour himselfe and then of the ordinary Pastorship afterward according to the commandement of our Sauiour as it is euident by the practise of the Apostles in their ordaining of them recorded in the booke of their Actes that it is of all other ordinances of God most heauenly diuine And in this respect our Sauiour himselfe promiseth to be with this his ecclesiasticall ministerie to maintaine assist and blesse it euen to the ende of the worlde so as though the Diuell doth with might and maine oppose himselfe against it yet hee shall not preuaile as wee shall haue occasion to consider againe hereafter Matth 28.20 It is true that ther are many great differences betwixt the office of Apostleship and the successiue ordinary ministerie of Pastors Teachers the Apostleship being immediately from our Sauiour Christ of those that with their eyes saw his Maiestie glorie as the Apostles Iohn Peter speak Gosp 1.14 and 2. epist 1.16.17 And as the Apostle Paul saith Am I not an Apostle haue I not seene Iesus Christ our Lord 1. Cor 9.1 It beeing indued with most excellent gifts of the holie Ghost for doctrine and exhortation and also with speciall power to work miracles to execute extraordinary censures of some for the terrour of the rest It being appointed for the laying of the foundation of the christian Churches and that without limitation through the world c. Iohn 14.24 Marke 16 15 c. 2. Cor. 10.1 c. and ch 12. verse 12. But the ordinary Ministery and Pastorship is limited both in gifts and also to particular congregations hauing calling and ordination from men vpon triall and examination of their fitnesse to minister from the Apostles of Christ first and then successiuely from other Ministers and christian congregations in an orderly course And they are likewise more restrained to an ordinary execution of censures neither haue they the power of working miracles c. Act. 14.23 and ch 20.28 and Ephes 4.11 and Tim. 3.10 and ch 5.19 â—0 c. 1 Pet. 5.2.3 Matth. 18 1â— c. Neuerthelesse all holy ministery both extraordinary and ordinary appointed to preach the same word c it is from God the Father and from our Sauiour Christ through the holy Ghost And therefore vnto all faithfull Ministers of the Gospel these wordes of our Sauiour may iustly be extended As my Father hath sent me so send I you And ch 13.20 Verily verily if I send any that is whom soeuer I doe send he that receiueth him receiueth me and he that receiueth me receiueth him that sent me And Matth. 28.2 I am with ye alwaies to the end of the world Thus then the ordinance of the whole ministery of the Gospel it is in special manner a most diuine ordinance of the Lord. All power of ciuil gouernment both of priuate family of weal publike as we know is of the Lord. Ro. 13.1 c. But it is not of the Lord in such a speciall manner as the ministerie of the word and Gospel of the Sacraments and of ecclesiastical Discipline For the light of nature and humane experience hath taught euen the heathen euery where at all times that ciuil gouernment is necessarie for the maintenance of common peace iustice and honestie euen in worldly respects And that to this end there must be certaine commodious lawes for the restraining of the vnruly and for the defence of the rest c. But the light of nature neuer taught men that there must of necessitie be a ministerie of the Gospel for the instruction of men to the attaining of faith and saluation no more then it could teach men that the Sonne of God must be a mediatour betwixt God and man and that he must dye and rise againe to this end c. Nay this is not onely aboue the reach of humane reason but also cleane contrary to it And therefore saith our Sauiour As my Father hath sent me so send lyon And that the ministerie of the Gospell and the Gospell it selfe yea that the Whole mediâ—tion of our Sauiour by his death and resurrection to saue vs and to raise vp our bodies at the last day is contrary to naturall reason experience hath shewed and doth still proue till this day For did not the heathen esteeme the preaching of Christ crucified to bee foolishnes 1. Cor 1.23 and that the doctrine of the resurrection was but a matter of scorne vnto them Act â—7 32 Yea and would to God there were not at this day not onely multitudes of heathenish and profane persons but also many among those that professe themselues Christians who make no due reckoning of â—he preaching of the Gospell but thinke yea speake too as if we had too mâ—ch preaching and that it might well enough be spared For natural and worldly minded men such as all of vs are vntill God by his holy grace renewe and reforme vs looke for no more then to liue in outward peace that they may trade and trafficke that they may eate and driâ—ke and be merie and all in carnal and worldly manner And these things they think may be sufficiently prouided for by humane policie by the will â—nd industrie of man without Christ his doctrine As touching their soules and eternal saluation the meanes and way therevnto they reiect them as fables and imaginarie matters A bird in the hand say they is better then two in the bush But whatsoeuer the profane
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
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 outwâ—rd 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 godlâ—nâ—s 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 chaÌ„ged 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 ApostoliÌ„cal 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 coÌ„mandement 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 theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
to haue respect in his speech to Peter after dinner admonishing him to try his heart whether he loued him more then the rest according as he shewed himselfe most venterous and earnest in comming first vnto him But of this more afterward The last effect of the former speech of our Sauiour Cast out the c. that is yet behind Question What effect was that Answer It was more generall concerning all the rest to whom the wordes were spoken For they vsing the ordinary meanes to serue the prouidence of God came by shippe for as the Euangelist saith they were not farre from land but about two hundreth cubites and they drew the net with fishes verse 8. ExplicatioÌ„ This indeed was a more generall and common effect But yet considering what was said before that the net was so full of fishes that they could not draw it at all we haue good reason to thinke that euen in this their drawing of the net so heauie with the fishes the Lord put to his hand and made them able to doe it And therefore also may wee well thinke that the Lord would vse their diligence and labour in this worke though indeede it was altogether his that they might the rather thereby be led to consider that in the worke of the holy ministery and fishing for men to catch them out of the sea of this world wherein they drinke vp sin as fish doe swallow water that so he might drawe them into his heauenly kingdome by the preaching of the Gospell hee would vse their seruice howsoeuer it is true as they had experience euen in this their sea-faring fishing that vnlesse God doe giue blessing Paules planting and Apollos watering shall be all in vaine And thus much concerning the effectes of that second speech of our Sauiour Cast out the net c. and therein of the first of those miracles which our Sauiour wrought in the time of this his seuenth appearance namely the gathering together of such a multitude of great fishes into their net as was aboue all expectation or reason The second miracle is next to be obserued Question What was it How doth the Euangelist Iohn report it Answer Assoone then saith he as they were come to land thy sawe hote coales and fishe laied thereon and bread verse 9. Expli This is indeede a second miracle a very diuine worke For this fire and fishe and bread came not by any humane prouision but by the almightie power of our Sauiour by whom as all things were created at the first so are they continually ordered and gouerned by him to this day and for euer Hee that fed many thousandes with a fewe loaâ—es and a small number of fishes at one time more then fiue thousand with fiue barly loaues and two fishes and at an other time aboue foure thousand with seuen loaues and a fewe litle fishes yea so as more remained after the multitudes were satisfied then there was at the beginning as wee read in the Gospell by multiplying the substance thereof in the handes of his Disciples by a miraculous creation Matth 14.15 c. and chap 15.32 c. Hee the same Creator made this strange manner of prouision for these his Disciples whom he knew now after the labour and watching of the whole night to be very hungry Wherefore doubtles hee would let his Disciples vnderstand yea sensibly shew it before their eyes that hee was able to prouide for them not onely by one meanes alone but by as many waies and meanes as should be best pleasing to him and most meete for them For al things as they might plainly see both by sea and by land were at his becke and commandement as well now after his resurrection as before as he had giuen them infinite proofes euen before his death The which also he did at this time giue them iust and very comfortable occasion to call to minde againe And euen therefore may we perswade our selues that he wrought the like workes after his resurrection which he did before his death that from the like workes they might learne to acknowledge and beleeue the same his diuine power Let vs now come to the next speech of our Sauiour which hee vttered before dinner Question What was that Answer Iesus saith the Euangelist saide vnto them Bring of the fishes which ye haue nowe caught verse 10. ExplicatioÌ„ As by the power of the former speech Cast out the net c. the fishes were gathered into the net so by the vertue of this speech Bring ye of the fishes c. the disâ—iples were inabled to draw them to land the which also that it was not done without a third miracle the Euangelist declareth in the very next words Question Which are they Answer Thus it followeth Simon Peter shewed forth and drew the net to land ful of great fishes a hundreth fifâ—ie three albeit there were so many yet was not the net brokeÌ„ v. 11. Explication This may well be reckoned for a third miracle indeed For certainly though the maske of the net had bin of great coard yet had it bin weake enough to haue held in so great a number of so great fishes as were inclosed and haled to the land in it In the 5. ch of Luk. v. 4. c vnto the which miracle there reported this answereth as was before obserued the net brake through the multitude of fishes so that they were faine to call for more helpe Here therefore in that the net brake not at all and that the small companie of fishers did prosperously draw so many great fishes to land the miracle is in that respect so much the more amplified and might iustly minister so much the more comfort to the Dâ—sciples as touching the ends wherefore our Sauiour wrought it euen such as haue bin declared before That which is written here of Peter his stepping forth to draw the net to land sheweth that as was said before although the zeale of his affection toward our Sa constrained him to swim to the shore yet it is like also euen as the effect declareth that he did it partly for some more coÌ„modious help which he might by that meanes yeeld to the busines in hand This busines well ended we are now to consider of the next speech of our Sauiour which he vttered immediately before dinner namely that his speech whereby he as the maister of these fishermen inuited them to that miraculous dinner which he had prepared for them without their skil or labour Rehearse the words of our Sauiour Question as the euangelist reporteth them Which are they They are these Answer Iesus said vnto them Come and dine verse 12. in the beginning of the verse Expli Our Sauiour no doubt spake these wordes with like affection that he had in the wildernes ouer the people when he saide I haue compassion on this multitude c. Mat 15.32 For he knew that his Disciples must needes be hungry after their
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
that his testimonie is true This therfore is the first the which as was said we are religiously to obserue in this first part of our text the 24. verse The second thing contained in the 25. verse which is the last of the booke it is the preuenting of those either obiections which meÌ„ of cauilling spirits might make or of scrupulous doubts which might rise in the mindes of some not so ill minded to the weakening of the credite of the sâ—me his holy writing or the writings of any other of the holy Euangelists The obiections of cauilling spirits such as Atheists and others are tending to the reiecting of all things vnder pretence that this Euangelist being a proâ—essed Disciple of Christ yea a Disciple specially fauoured of him hath in way of gratification and for the credit of his maister feined many strange works to be wrought by him c. Al which obiections the Euangelist preuenteth most wisely and fully in that he saith he set down but a fewe things in stead of many yea in stead of infinite workes which Iesus did as we shall haue occasion to obserue further by and by The scrupulous doubts of other not so ill minded who might be troubled in their minds at some diuersitie in the record of the same story as it is set down by him and the other Euangelists in that some make no mention of the things which other doe Iohn himselfe though he record many both words works which they doe not in one word touch yet they againe report some other things which he is silent in c. For the preuenting of these scruples he saith that the cause of such diuersitie easily ariseth from the infinite number of the works of our Sauiour Christ and the manifold variety of the excellent speeches which he vttered according to the innumerable occasions which were offered vnto him c. For so many saith he were the diuine workes of our Sauiour and accordingly no doubt his most excellent sayings were so many and so often repeated with such varietie in regard of circumstances especially though of the same kind with those mentioned that if they should be written euery one I suppose saith the Euangelist that the world could not containe the bookes that should be written Neuerthelesse as hee hath testified before concerning the historie of the resurrection so hee giueth to vnderstand as touching euery other part of the whole historie that so much is written and recorded by him and the rest of the holy Euangelists as doe containe a sufficient ground for the establishing of our faith to the attaining of eternall saluation And that in such sort that we neede not desire any other historie of that argument And therefore it is a worthy annotation as the learned Beza and others haue hereupon very religiously resolued of briefly set downe in these wordes Vera est Christi historia nec hominum curiositati sed saluti sancto cum delectu praecepta The historie of Christ is true not written to serue mens curiositie but for their saluation and that in holy discretioÌ„ The which sentence maister Caluin vttereth more at large in these words Certè cuÌ„ diuinitus nobis ordinati fuerint testes sicuti fideliter defuncti sunt suit partibus ita nostrum est vicissim ab eorum testimonio totos pendere nec plus appetere quam ab illis proditum est praesertim cum eorum calami certa dei prouidentia gubernati fuerint ne immodica rerum congerie nos onerarent tamen delectu habito tradereÌ„t quaÌ„â—um expedire nouerat qui solus sapiens est fons vnicus sapientia Deus cui lans gloria in perpetuum Surely saith Caluin seeing they that is the Euangelists haue beene ordained of God to be his witnesses vnto vs like as they haue performed that which belonged vnto them faithfully so it is our part againe to depend altogether vpon that testimonie which they haue giuen and to desire no more to wit of any other preteÌ„ded Euangelists then they haue declared vnto vs. The rather for that their pennes haue beene guided through the prouidence of God euen of set purpose so as they should not oppresse vs with too great a multitude of things and yet should make such choyse that they should deliuer so much as hee that is onely wise euen God the alone fountaine of all wisedome did knowe to be sufficient to whom be praise and glorie for euer And touching the certaintie of all things recorded by him the Euangelist concludeth his booke and earnestly affirmeth it by this word Amen As though he should say all is very true euen in such sence as our Sauiour beginneth many of his sayings with this same redoubled affirmation Amen Amen that is verily verily I say to you that which is most true But yet one word more for the vnderstanding of the meaning of the holy Euangelist Iohn in these wordes of his If euery thing should be written which Iesus did I suppose the world would not containe the bookes which should be written We are to consider first as was touched before that the Euangelist doth metonymically comprehend all his particular speeches with euery one of his actions and workes in particular Secondly that he meaneth if they should be all written and set forth so largely as the most high worthinesse of them deserueth Thirdly we are to consider that the Euangelist doth not so much respect the wide capacitie of the world as the slender capacitie and willing tediousnes wherevnto the mindes of the people of the world are apt specially concerning the wordes and works of God For so the word Cosmos that is the world is vsed by the same Euangelist often times whether wee respect the better sort that is the elect of God as chap 3.16.17 and chap 12.19 or the worse sort euen the wicked and reprobate chap 1.10 and chap 17.9 And so also may the word Choresai that is to containe or receiue signifie as cha 8.37 My word saith our Sauiour hath no place in you on chorei en umin and likewise 2. Cor 7.2 Choresate emas receiue vs saith the Apostle Paule that is be yee well affected toward vs doe not exclude or shut vs out of your hearts according to that streightnesse which he had spoken of in the 12. verse of the former chapter And Matth 19. verse 11. all men saith our Sauiour cannot receiue this thing Ou chorousi And ver 12. He that can receiue it let him receiue it O dunamenos chorein choreito And in this respect wel saith M. F. Iun vpon the Syrian translation by Trem Sensus est non esset futurus in mundo quisquaÌ„ qui ea omnia animo capere mente complecti posset prae varietate rerum gestarum ac multitudine Not one in the world should be able to comprehend in his minde to wit which our Sauiour spake and did so many in multitude and of so great varietie of sorts were
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 coÌ„mon 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 excellâ—nti 〈◊〉 vtitur Scimus enim vt se ad communem loquendi modum accomodes Deus râ—ditatiâ— nostrae causa imo interdum quodammodo baâ—bâ—tiat The Euangelist saiâ—h 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.
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
them c. and ye shall be my people and I will be your God In all which promises of the Gospel wee through our Sauiour Christ haue our part with them and this our baptisme is a seale of it to vs as well as to the beleeuing remnant of them according to that which we reade Acts 2.38 39. compared with chap. 10.47 48. Can any man forbid water that these should not be baptized who haue receiued the holy Ghost as well as we So he that is the Apostlâ— Peter commanded them to be baptized in the name of the Lord. Likewise Ephes 2.11 12 c. to the end of the chapter In which place also wee are worthily admonished to consider the greatnes of the most gratious benefite of our admittance into the couenant of God who were strangers from it before c to the end we might prouoke our dull hearts according to our bounden duty to gâ—orifie the name of the Lord our God with all possible glory praise which we may yeelde vnto him for the same For verily the benefit ought iustly to be as great in our account as it was strange vnto the Iewes yea vnto Peter at the first that it should be so vntill that he was admonished by a speciall vision with this instruction expresly added on the behalfe of vs the Gentiles The things which God hath purified pollute thou not that is see thou doe not account them to be vncleane and vnlawfull to haue a holy communion and fellowship with yee Act. 1â— verses 11 c. 15 c. In which respect also the mysterie of godlines is highly celebrated in that among other things our Sauiour Christ is preached to the Gentiles and beleeued on in the world And all this is according to the holy prophesie of Isaiah chap. 11.10 as it is alledged by the holy Apostle Rom. 15.12 He shall reigne ouer the Gentiles and in him shall the Gentiles trust And againe according to that Isai 42.1 2 3 4. and Matth. 12.21 Now therefore seeing the Lord our God of his infinite mercy doth according to this blessed ordinance of our Sauiour and for his sake assure vs that he receiueth vs into his most gratious couenant euen to the remitting of our sinnes c. Heb. 10.16 17 18 19. as hath been declared from the former part of the answer is it not cleare of it selfe according to the latter part of the answer that we ought most willingly thankfully and dutifully to dedicate and vow our selues wholly to the Lord and to his holy worship and seruice yea with a minde neuer to depart from him I doubt not but the heart and conscience of euery one that hath grace to discerne any thing at all cannot but from the consideration of this so inestimable a mercy of God say Amen acknowledging with all his heart that it is his most bounden duty so to doe We for our parts cannot but say as wee haue learned from the Prophet Micah chap. 4. verse 5. that insomuch as all people will walke euerie one in the name of his God yea though they be false gods much rather will we walke in the name of the Lord our God for euer and euer insomuch as the Lord our God into whose name we are baptized is the onely true God euen God the Father the Sonne and the holy Ghost three Persons one onely God as the holy Scriptures doe plainely teach and confirme vnto vs. The which obedience that we may with the better coÌ„science yeeld let vs wel consider what this meaneth to be baptized into the name of the Father and of the Sonne Question and of the holy Ghost Say therefore What is the meaning thereof Answer To be baptized into the name of the Father is to haue assurance giuen to euerie true beleeuer which is baptized that God the Father is through our Lord Iesus Christ his Sonne become his Father and that for the same cause he standeth bound to performe the dutie of an obedient childe vnto him To be baptized into the name of the Sonne is to haue assurance giuen that the same so baptized is for his part one of those whom our Lord Iesus Christ the Sonne of the Father hath redeemed and reconciled to the same his Father through his blood and therefore standeth bound to obey him as the Lord his redeemer To be baptized into the name of the holy Ghost is to haue assurance giuen that euerie true beleeuer so baptized is sealed vp and sanctified by the holy Ghost against the day of his full redemption to haue his portion of perfit glorie in the kingdome of heauen and therefore that hee standeth bound to obey him as the Lord his sanctifier Thus indeede doth the whole Trinitie of Persons in the vnitie of the eternall Godhead Explication proofe consent in the blessed worke of our redemption and saluation And the verie phrase of speech to be baptized into the name of the Father and of the Sonne and of the holy Ghost doth note the giuing of such a holy assurance as you speake of yea such an assurance as challengeth that singular dutie which hath also beene spoken of as may be obserued by that one instance in stead of all which is written concerning baptizing into the name of our Sauiour Christ in that he is the second Person in the glorious Trinitie For the Apostle Paul minding to beate downe all emulation and depending vpon men and to direct christians to looke vnto our Sauiour Christ who hath accepted them to be his and to whom they haue addicted themselues he reasoneth from this Sacrament of Baptisme to that end For whereas many among the Corinthians were diuided in their mindes in that one saide I am Paules and another I am Apollos and I am of Cephas and I am Christs he opposeth them thus Is Christ diuided was Paul crucified for ye either were ye Baptized into the name of Paul c. As though he should haue said yee ought all euery one of yee to be his onely into whose name ye haue beene baptized that is ye ought to depend vpon him to giue him the whole glorie c. 1. Cor. 1.12.13 and Gal. 3.27.28 For all ye that are baptized into Christ haue put on Christ there is neither Iew nor Grecian c. For yee are all one in Christ Iesus And likewise to stirre vp the care of godlinesse and holinesse of life he saith Rom. 6.3.4 Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Wee are buried then with him by baptisme in his death that like as Christ was raised vp from the dead to the glory of the Father so wee also should walke in newnesse of life That which is saide concerning the second Person in that he is God yea both God and man in the Person of the mediator betwixt God and man is proportionably to be vnderstood concerning the rest That is seeing we are baptized into
they sought as we may well thinke they did sometimes to poison the seruants of God whom they did deadly hate And thus the Lord would honor the ministery of the Gospel in the hand of his seruants no lesse then he did in the ministerie of Moses in giuing him a powerful remedy against the stinging of serpents for the healing of his people in the desert Finally for the gift of healing sicknesses bestowed on the Apostles we haue seene some instances and proofes before Act. 3.6.7.8 ch 5.15.16 and also ch 19.11.12 And we may see it further confirmed ch 9.32.33.34 where Peter healeth Aeneas who was sicke of the palsie had kept his bed 8. years Yea more then this he raised Dorcas froÌ„ death to life as it followeth in the same ch And ch 8.7 Phillip the Euangelist besides that he cast out Diuels out of those that were possessed he did also heale many that were takeÌ„ with Palsies other kinds of lamenes And ch 14 3. Paul and Barnabas wrought great signes and wonders at Iconium And v. 8.9.10 Paul healed a creeple at Lystra And ch 28.7.8.9 the same Apostle praying and laying his hands on the father of Publius who lay sicke of a feuer and of the bloody flixe he healed him and many other in the same Iland of sundrie diseases The same graces which were chiefly and more immediately bestowed on the Apostles they were by their ministerie and at their praier and by imposition of their â—andes bestowed likewise on many other as it pleased God to dispose and dispence the same according to the promise of our Sauiour extant in our text of the Euangelist Marke And as may furthermore be euident from that we read Act 8. verse 14.15.17 18. For at the praier of Peter and Iohn and by the laying on of their hands many of Samaria receiued the extraordinarie gifts of the holy Ghost And ch 10.44.46 at the preaching of Peter the holy Gâ—ost fell on all them that heard the word so that they spake with tongues and magnified God Read also ch 11.15.16 As I began to speake saith Peter the holy Ghost fel on them euen as vpon vs at the beginning Then I remembred the word of the Lord how he said Iohn baptized with water but ye shal be baptized with the holy Ghost And ch 19 6. Paul laid his hands on diuerse at Ephesus to the number of about twelue and the holy Ghost came on them and they spake languages and prophecied We read also that this gift of speaking languages together with sundry other abounded in the church of Corinth 1. Ep. ch 12. 13. and 14. But from that which the holy Ghost writeth we may perceiue that as was said in the beginning of this treatie that these gifts were not coÌ„mon to all but giuen to a few in comparison of the rest and therefore that it was a more particular or special effect of the apostolical ministerie then the gift of faith to saluation is For so saith the Apostle To one is giuen one gift and to another a diuerse gift c. ch 12.8 c. ver 30. Are all doers of miracles haue all the gifts of healing doe all speake with tongues c. And as they were giuen to few in comparison of the rest so also the gifts of working miracles were giuen to continue for a short season in comparison of the time since their ceasing that is no longer then the Lord sawe it meete for the confirmation of the truth of his Gospell Yea so short was the season that it well neare ceased when the Apostles deceased and they that had receiued those gifts by the imposition of their handes And therevpon doth the Apostle to the Hebrewes euen at that time when he wrot reasoÌ„ for the authoritie of the Gospel froÌ„ the signes already wrought and not so much from any present signes or any which were after that to be wrought For so he writeth chap 2. verse 3.4 How shall wee escape if wee neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him God bearing witnesse therevnto both with signes and wonders and with diuerse miracles and giftes of the holy Ghost according to his owne will Nay since those times God hath giuen vs warning rather to take heede lest we should be drawne away from the truth by false signes and wonders of Antichrist and of false Prophets then to looke for any further confirmation then we had already from our Sauiour Christ himselfe and his holy Apostles Mat 24.4 5 11 23 24 25 16. Iohn 5 43. 2. Thes 2 1 2 3 9 10 11. Thus much therefore concerning the more particular effects of the Apostolicall ministerie according to the promise of our Sauiour Christ in this part of his speech recorded by our Euangelist Saint Marke Now let vs returne againe to Saint Matthew and from him consider of those wordes of our Sauiour which we may well account the last branch and conclusion of this his whole speech containing a generall promise of his presence with all his faithfull ministers whether Apostles and other extraordinarie ones for that time or any in a more ordinarie course and calling according to his appointment by them euen to the end of the world For so it is of it selfe plaine that our Sauiour is to be vnderstood insomuch as the Apostles and the rest of the holy ministers of the Gospell who were in those dayes continued but a few yeares in comparison of the durance of the world since their time And therefore the promise must of necessitie be extended to all his faithfull ministers in all ages whosoeuer were since their times to succeed them euen so long as the world should last But here are two things to be diligently inquired into of vs. First who those ministers of the Gospel are which our Sauiour would haue vs to account successors to his holy Apostles so long as the world endureth Secondly what manner of presence that is which our Sauiour haâ—h promised both to the one and also to the other First therefore Question Who are to bee accounted true successors of the Apostles in the ministerie of the Gâ—spell Answer All such as after triall of their fitnesse to minister haue at any time a lawfull calling and doe faithfully and diligently preach the Gospell of Christ teaching the people of Christ â—uer whom they haue charge to obserue the Apostles doctrine euen all things whatsoeuer our Sauiour Christ commanded them and nothâ—ng elâ—e besides they are the true successors of the Apostles ExplicatioÌ„ and proofe All such indeede must needes be accounted faithfull ministers of our Sauiour Câ—rist and true successors of his holy Apostles For by such notes and chiefly by their doctrine our Sauiour would haue them tried and discerned as we may perceiue by that wee read for the description and reproofe of the contâ—ary false Apostles and teachers Mark
7 15. c. and Gal 1 8 9 10 And Colos â— 6 7 8 9 and verses 18 19. And 1 Tim 4 1 2 3. And 2. Peter chap 2 1. And the Apostâ—e Iohn 1. Ep 4 1 2.3 Yea further the Apostle Paul writing by the spirit of Christ will haue them tried by the simple and sinceare manner of preaching without the inticing speech of mans wisedome and without affectation of glory c. 2. Cor. 11 2 3 4 and verse 12 14 15. Read also 1 Ep chap. 2 1 â— 3.4 c. For such as affect such vaine-glorious and curious courses not contenting themselues with the simplicitie of the Gospell they are in the high way to the corrupting of doctrine and to waxe false Apostles in short time as the same holy Apostle giueth plainely to vnderstand Thus then the triall of the true ministers of our Sauiour Christ and of the lawfull successors of the holy Apostles euen so long as the world lasteth it is by the truth and sinceritie of their doctrine especially Yea so as if this bee found in them they are to be accounted good and faithful ministers of Christ though it may be that in coÌ„fused or disordered times there may easily be some defect in their outward ordination and calling Now touching the second point Qu. What maner of presence is that which our Sauiour hath promised to his faithfull ministers both Apostles and others such as haue beene described euen to the end of the world Answere It is the diuine presence of his holy spirit to giue such mightie effects vnto their ministerie as haue already bin declared euen to the saluation of all beleeuers to the condemnation of all infidells and rebells to the end of the world as our Sauiour himselfe hath already determined ExplicatioÌ„ proofe That it is the diuine presence of his holy spirit which our Sauiour promiseth to the faithfull ministers of his Gospell to the worlds end and no bodily presence it is most certaine from his owne wordes which he hath spoken before saying The poore yee shall alwaies haue with yee but ye shall not haue me alwaies To wit so as yee haue the poore that is visibly and bodily among yee Mat 26 11. And therefore they are altogether deceiued who by a wrong interpretation of these or the like words doe dote of a bodily presence of our Sauiour either in or without the Sacrament of his Supper c. Of the which more afterward Furthermore that is most true which is answered that our Sauiour is not idly present when he doth as it were walke in the middest of the candlesticks that is in the middest of his church as the spirit of our Sauiour himselfe speaketh Reuel 2.1 but he is present either with his gracious assistance to comfort and incourage his ministers so farre forth as they indeuour performe a faithfull seruice or else to reproue and chastice such as walke not faithfully before him as these Epistles shew which he directed to the seuen churches in Asia as we read in the 2 and 3. chap of that booke of the Reuelation This most gracious promise of our Sauiours presence and assistance ought to be a singular incouragement to all that be faithful in their ministerie before him to put them in good hope of good successe yea euen in the middest of all contrary feares and temptations and notwithstanding all contrary resistances by the diuel his instruments For if the Lord be with vs and on our side who can be against vs Rom 8.31 Ps 24.1.2 c. The Lord being with Ioseph al things prospered in his hand Gen 39.3 likewise the 2. of Sam 5.10 Dauid prospered and grew because the Lord God of Hosts was with him This was the incouragement which God gaue to Iaakob Gen 28.15 and which he gaue to Iosua as we read ch 1.5 As I was with Moses so will I be with thee I will not leaue thee nor forsake thee Be strong and of a good courage c. From whence also the holy Apostle giueâ—h encouragemeÌ„t generally to euery one that walketh in the waies of God euen because the Lord hath said I will not leaue thee nor forsake thee So that as the Apostle assureth vs we may boldly say The Lord is my helper neither wil I feare what man can doe vnto me Heb 13.5.6 This was the incouragement which the Angel gaue to Gedion The Lord is with thee saith he thou valiant man To whom when Gedion answered Ah my Lord if the Lord be with vs why then is all this come vpon vs and where be all his miracles which our fathers told vs of and saide Did not the Lord bring vs out of Egipt But now the Lord hath forsaken vs and deliuered vs into the hand of the Midianits c. The Lord said vnto him I will be with thee and thou shalt simite the Midianites as one man Iudges ch 6 12 16. And thus the Angell comforted and encouraged the Virgin Mary saying the Lord is with thee Luk 1.2.8 Thus Dauid comforted and encouraged himselfe Ps 16 8 The Lord is at my right hand therfore I shal not slide And Ps 23 1. The Lord is my shepheard I shal not want c. I will feare no euill for thou art with me thy rod and thy staffe they comfort me And Psal 118 6.7 The Lord is with me therefore I will not feare what man can doe vnto me The Lord is with me among them that helpe me therefore I shall see my desire vpon my enemies This comfort the Apostle Paul professeth that hee found in the time of his triall 2. Tim 4 16 17. At my first answering saith he no man assisted me but all forsooke me The proofe of his resurrection by his ninth appearance I pray God it may not be laid to their charge Notwithstanding the Lord assisted me and strengthened me c. And the Lord will deliuer me from euery euill worke and he will preserue me to his heauenly kingdome Read also Act 18.9.10 The Lord said to Paul by a vision by night Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee to hurt thee Thus euery good and faithfull seruant of God is to comfort and incourage himselfe from this most assured promise of our Sauiour Christ I am with you to the end of the world No Sermon no prayer no reproofe no instruction no exhortation no part of ministerie shall be in vaine but shall haue a mightie effect from the Lord in the end both to the saluation of the elect and also to the condemnation of all infidells and rebells whosoeuer resist the blessed Gospell of our glorious Lord Iesus Christ This therefore should most seriously admonish all that feare God both ministers of the word and others that insomuch as our Sauiour Christ though he be bodily absent yet is spiritually present in all assemblies of his people that we all
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 Anâ—weâ— 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
from the dead dieth no more death hath no more dominion ouer him For in that hee died he died once to sinne that is to take away the power and strength of sinne in those that beleeue in him but in that he liueth he liueth to God that is immortallie in his eternall glory And Reuel 1.17.18 Feare not saith our Sauiour himselfe to the Apostle Iohn I am the first and the last And I am aliue but was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and of death Finally he is in this respect called and is in very deede The Lord of life and glorie Act. 3.15 and 1. Cor. ◠8 Heb. 7.24 25. This man because he endureth euer he hath an euerlasting Priesthood wherefore he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And chap. 9.28 THus then we hauing the meaning of this Article of our Sauiours resurrection from the dead let vs according to our order come to the promise and then to the vse of it being apprehended by faith first touching that comfort which it yeeldeth to vs from our Sauiour Christ and then for dutie which it requireth at our hands toward him as a fruit of our thankfulnesse for the same Question What promise haue we that our Lord Iesus Christ should rise againe from the dead for our benefit Answer We haue the propheticall promise of it in the 16. Psalme as it is euident by the allegation of the Apostle Peter in the 2. chapter of the Acts of the Apostles verses 25 c. And of the Apostle Paul in the 13. chapter verses 32 33 34. c yea we haue the propheticall promise of the whole glorification of our Sauiour to our aduancement in the 2. Psalme For aske of me saith the Lord and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Explicatiō and proofe It is very true And this no doubt is for the singular benefit and preferment of euery beleeuing Gentile as well as of the beleeuing Iewes as we may see the same gratious promise of the Lord yet further confirmed by the Prophet Isaias chap. 53.10 11 12. He shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hands c. The Prophet sheweth what should follow after the death of our Sauiour according as it is come to passe in a great part and shall be still more and more for euer according to the former prophecies of the holy Scriptures and according to the testimonie of our Sauiour Christ himselfe Luke 24. verses 26 27. and verses 46 47 48 49. BVt these things belong to the comfort of faith in respect of the resurrection of our Sauiour Let vs therefore proceede vnto it Question Answer Explication What is the vse of this Article for the comfort of our faith It is very great and that also sundry waies It is verie true For the comfort of the resurrection of our Sauiour is as it were the haruest of his death in such sense as our Sauiour himselfe compareth his death vnto the seede time thereof Iohn 12 23.24 saying The houre is come that the Sonne of man must be glorified Verily verily I say vnto you Except the wheate corne fall into the ground and die it abideth alone but if it die it bringeth forth much fruit c. Now wee know that the time of haruest The Comforts is a time of greater ioy then is the seede time And againe the Sunne rising is more glorious then the Sunne going downe So is the resurrection of our Sauiour Christ in comparison of his death For though the death hath purchased yet the resurrection putteth into possession Though all are lapped vp in the death yet they are not clearely vnfolded but by the resurrection c. And for this cause it was that vsually when our Sauiour spake of his suffering death which in themselues were vncomfortable he was wont to adde the doctrine and promise of his resurrection as a certaine larde or sweetning vnto it as Matthew chapter 16.21 and chapter 17.21 23. and chap. 20.18 19 20. and chap. 26.31 32. And Marke 14.28 Likewise Luke 18.31 32 33. and cha 24.6 7 8. where the holy Angells doe put his Disciples in remembrance thereof at the time of his resurrection But because as was saide the comfort of the resurrection is manifolde let vs not content our selues with a generall conceit or obseruation but let vs come to the particulars And whereas we cannot looke by and by to draw in so full a draught of comfort as is offered vnto vs therein let vs not be lesse wise by the wisedome of spirituall grace then the little infant is by naturall instinct who though the milke of the mothers breast come not at the first yet ceaseth not drawing till the milke streameth forth For assuredly the breasts of the word of God the olde and newe Testament the one promising the other performing they are euen pent with the sincere milke of the Spirit of God aboundantly sufficient to satisfie all those that as newe borne babes will lie drawing at the same and will not be like those who are so besotted with carelesnesse in seeking after the comfort of the holy Scriptures as if there were sufficiencie of knowledge in ignorance comfort enough in a sencelesse conceit of heauenly things But let not vs be such but let vs be carefull to seeke inquire after all the comforts which this excellent Article as the sunshine of Gods holy Spirit shining vpon our dead hearts may by the warme and healthfull beames thereof minister vnto vs. Which therefore are those manifold and great comforts which the faith of the resurrection of our Sauiour Christ doe minister vnto vs Question and to all such as doe truly beleeue in the same Answer 1 First our Sauiour Christ is by his resurrection from the dead mightily declared to bee the Sonne of God and the verie true Messiah and promised Sauiour of his Church to this verie ende that our faith and hope might bee in GOD who raised him from the dead and thereby gaue him glory in the middest of his people 3 Secondly it is a publike and reall confirmation that hee hath perfectly fulfilled all righteousnesse and holinesse in the sight of God and that we by the imputation of his righteousnesse and holinesse are perfectly iustified from all our sinnes through the satisfaction and price of his death 3 Thirdly hence was the treasure-house of the manifolde gifts and graces of the holie Ghost as it were vnlocked and set open that they might bee more plenteouslie powred downe from heauen vppon his Apostles first and so by their ministerie vpon all Nations of the worlde both Iewes and Gentiles whosoeuer among them should beleeue in his name For euen hereby also the doore was set
to carrie him vp Answer Though our Sauiour could by his diuine power haue caused his body to haue ascended without any meanes For he being in stead of a ladder to the Angels of heauen to ascend and descend he could haue beene a ladder to himselfe Gen. 28.12.13 Iohn 1.51 Yet it seemeth that for the declaration of the truth of his humane nature still so to remaine in heauen after his ascension and for euer as he was at his resurrection here vpon the earth he would haue it lifted vp and carried vp by a clowde Explication So it seemeth indeede For notwithstanding the body of our Sauiour being glorified and freed from all naturall grossenes was more apt to moue with greater agilitie and quicknes by many degrees then before yet wee may not thinke that it had lost all waightines of substance and therefore had yet naturally neede of some helpe to lift it vp like as it is said of our bodies that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clowdes of God to carrie them into heauen 1. Thes 4.17 And euen for this cause also would our Sauiour in the translating of his body from earth to heauen giue vs a president how our bodies shall be conucied thether at the end of the world Thus then we see good reason why our Sauiour would haue his body taken vp carried into heauen by a clowd Neither is it to be neglected which learned interpreters obserue that the Lord by putting a clowd betwixt our Sauiour and them would teach them sobrietie least they should seeke to know more of the secrets of God then were meet but should content themselues and rest satisfied with those things which he thought good to reueale vnto them Like as the Lord at the giuing of the lawe did as it seemeth to the same end appeare in a darke clowde Exod 19.9 And afterward in the Tabernacle chap 46.34 c. Num 9.15 and chap 16.42 and likewise in the Temple 1. King 8.10.11.12 Reade also Psalm 18.9.10.11 and Hab The meaning of the Article 3 verse 4. Hereunto tend the speech of the two men that stoode in white apparell Act. 1.10.11 that is to say the two Angels such as the Euangelist Iohn saith to be Angels in white garments chap 20 12. whom Marke and Luke doe neuerthelesse call by the names of men clothed in white shining vestures Marke 16 5. and Luke 24.4 For these Angels of whom we speake in this our text of the Acts call the Disciples from looking any longer vp to heauen after that our Sauiour was receiued out of their sight and informeth them of his second comming to iudgement and that he should remaine in the heauens vntill that time retaining still the same nature of man wherewith hee visibly ascended vp from them And thus the Angells besides the Apostles who were eye-witnesses doe testifie vnto vs this article of the ascension of our Sauiour into heauen yea the Angels doe further testifie of his cont nuance there in the same nature as was said euen now vntill his comming againe A point right worthy and comfortable to be noâ—ed of vs. And further touching the speech of the Angels in that they speaking to the Apostles doe call them men of Galile they doe it not in any way of reproofe but that by hearing their countrie mentioned by such as were strangers and vnknowne of them they might bee so much the rather stirred vp to attend their speech Nleither are we so to vnderstand these Angells as though they did simply reproue the Disciples for looking vp to heauen but euen as our Sauiour in former times shewing his Disciples the glory of his miracles did therewithall make mention of his death and speaking of his death did vpon that occasion likewise often foretell them of his resurrection and being risen againe interrupteth Mary Magdalen and telleth her of his ascension and by her his Disciples so here the holy Angells call their mindes from that which was of little vse further then they had alreadie seene to that which was now more necessarily to bee knowne and thought vpon of them to the ende they might prepare themselues and teach others also so to doe that they might be found such as they ought to be in all faithfulnesse of good seruice at his glorious appearance according to that of the Apostle Paul 2. Cor 5.10 11. we must all appeare before the iudgement seate of Christ c. knowing therefore the terror of the Lord we perswade men c. Thus much therefore concerning the manner of the ascension of our Sauiour and of the faithfull witnesses of it yea euen of the whole historie and ground of it ANd now in the next place wee are according to our course to consider of the meaning of the wordes of the Article Question What is that How doe they teach you to beleeue Answer This Article teacheth mee stedfastly to beleeue that albeit our Lord Iesus Christ in respect of his diuine nature was all wayes both in heauen and earth filling all places at once with his diuine presence so that to speake properly and without figuratiue speech hee cannot bee saide his Godhead simply considered in it selfe to haue at any time either ascended or descended yet that in his humane nature both body and soule being here vpon the earth and not in heauen yea that euen with the same body which was conceiued by the holy Ghost borne of the Virgine Marie was crucified dead and buried and the third day rose againe from the dead hee did at the ende of fourtie dayes after his resurrection ascend vp from the earth heere belowe into the highest heauens there to remaine till the ende of the world and is not now neither will be till that time bodily present any other where ExplicatioÌ„ All is very true that you say For first that the God-head to speake properly and without trope or figure of speech cannot bee saide to ascend or descend it is euident insomuch as it is not possibly subiect to change of place but it is present euery where filling at once all places Ier chap 23. verse 23 2â— And Psal 139 7 8 9 10 11 12. So that where God is said to descend or ascend and to goe from one place to another as Gen 11.5 7 and chap 18.21 Exod 3 2 c. 8. and cha 19 18. Psal 89. Habak chap 3 verse 3 c. this is to be vnderstood of some speciall declaration of his diuine and glorious presence by the ministerie of his holy Angels with some strange adioynts and effects of the same his presence And this may ioyntly or distinctly be ascribed to all three persons of the Deitie as Mat chap. 3 16. Iohn 14 23 26 cha 15 26 and 16 7 8 Acts 2.1 2 3 4. And yet more specially concerning the Sonne of God our Lord Iesus Christ in the person of a mediatour both God
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
this further fruite and excellent benefite of the ascension of our Sauiour that thenceforth of his most royall bountie hee hath giuen most plentifull gifts vnto his Church both gifts of callings and offices and also gifts of manifold graces for the execution of the same to the replenishing of his whole Church from time to time For vnto euery one of vs saith the Apostle is giuen grace according to the measure of the gift of Christ Wherefore he saith that is the Psalmist whom the Apostle alledgeth saith when he ascended vp on high he led captiuitie captiue and gaue gifts vnto men c. that hee might fill all things And the Apostle to make the matter plaine hee addeth yet further Hee therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers For the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Till wee all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ c. Yea the holy Scriptures of the newe Testament a most faithfull record of the Gospell Preached by the Apostles and deliuered vnto vs in holy writings it is verily a fruite of the Ascension of our Sauiour and that also a very great one to vs and to all the ages succeeding the Apostles times euen to the ende of the world For otherwise how should the ages following specially those something more remoued haue enioyed so pure and plentifull a fruite of their Preaching had it not beene for this holy record of their Doctrine in writing Surely the defection from the truth foretold so speedily by them and euen beginning in their dayes hasted on so fast according to the common prouerbe An ill weede groweth a pace that the truth without recouerie by any ordinarie meanes would surely haue beene vtterly peruerted by the bastard traditions and doctrines of men in a short time Thus then though our Sauiour Christ be naturally absent in body euer since his ascension into heauen yet he is and alwaies hath bin spiritually present with his true Church and chosen people by his diuine presence walking as it were in the midst of the seuen golden Candlestickes taking care for them all Reuel 1 13. and chap 2 1. c. According to his most holy and gracious promise Mat 28.20 Loe I am with yee alwaies vntill the end of the worlde Amen But because the accomplishment of all this neither was neither could bee at once and immediately vpon the ascension of our Sauiour therefore the accomplishment of this fruite must be referred to the Article of the perpetuall sitting of our Sauiour at the right hand of God though the beginning and as it were the first fruites of the consideration of these fruites doe belong also to the Ascension seeing hereby all that followeth tooke that glorious effect which insued vpon it Question But is there no other fruite of our Sauiours ascension yet behind Answer Yes We haue a fift yea and also a sixt fruite beside all the former in that like as by the resurrection of our Sauiour our mindes are first raised vp to newnesse of life and our bodies also haue thereby a pledge as it were that they shall rise againe at the last day so by the vertue of his ascension apprehended by a true and liuely faith our mindes are yet further lifted vp and confirmed in the studie and practise of all heauenly and spirituall duties in certaine hope that our soules shall be taken vp into heauen immediately after this life And not onely so but by the ascension of our Sauiour we are further assured that at his comming againe to iudgement at the end of the world our bodies their soules ioyned to them againe shall be taken vp by the cloudes like as he himselfe was taken vp that so we may for euer liue and raigne with him and all the thousand thousands of his Saints and holy Angels in the heauens Touching the fift fruite that is the further lifting and drawing vp of our mindes Explicatiō proofe to the loue and care of heauenly studies and duties of godlines by the faith of the ascension of our Sauiour let vs consider what hee himselfe faith speaking of his lifting vp vpon the crosse by his death Iohn 12 32. saying If I were lifted vp from the earth I will drawe all men vnto me Now therefore seeing his lifting vp vpon the Crosse which was indeed with extreame reproch was mightie to begin so great a worke how shall not his lifting vp to the heauenly glorie duly of vs looked vp vnto be much more mightie to perfect that which is already so well begun For so it is written Acts 5 30.31 The God of our Fathers hath raised vp Iesus whom yee slewe and hanged on a tree 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 now last of all in the sixt place that not onely our soules shall bee receiued into the heauenly places God hath prepared a kingdome for his people from the beginning of the world to wit in his eternall counsell Mat 25 34. Our Sauiour Christ is gone vp into heauen to prepare places in his kingdome as one that actually executeth the counsell of his Father c. so soone as they depart this life but also our bodies at the last day as a fruite of the ascension of our Sauiour Christ we haue his owne promise Iohn 12 26. If any man serue me let him followe me for where I am there shall also my seruants be and if any man serue me him will my Father honour And chap 14 2.3 In my Fathers house are many dwelling places if it were not so I would haue told yee I goe to prepare a place for yee And though I goe to prepare a place for ye I will come againe and receiue ye to my selfe that where I am there may ye be also And chap 17. verses 22.24 And 1. Thes 4 13 c touching our bodies thus writeth the faithfull Apostle of our Lord Iesus Christ yet more expressely The Lord himselfe shall descend from heauen c. Then shall we which liue be caught vp with them also in the cloudes to meete the Lord in the aire and so shall be euer with the Lord. Wherefore saith hee comfort your selues one another with these words Thus then wee see that the ascension of our Sauiour Christ into heauen is an Article of our faith many wayes verie beneficiall and comfortable vnto vs yea so was it to the Apostles euen from the instant time thereof For they as it is written Forth-with returned from the mount of Oliues The Duties whence our Sauiour ascended to Ierusalem with great ioy reioycing no doubt in assurance that our Sauiour was not onely verily
and in truth risen againe but also that hee was truly ascended vp into heauen and that from thence they should receiue the gifts of the holy Ghost which our Sauiour had promised to send downe vpon them Luke Acts 1.12 and in the Gospell 24.52 And much more ioyfull was it vnto them after the receiuing of the gifts of the holie Ghost as it followeth in the next verse For of that time chiefely the Euangelist seemeth to speake in that he affirmeth That they were continually in the Temple praising and lauding God The certaine truth whereof and of the whole Gospell hee assureth and concludeth with the word Amen like as wee haue seene before Matthew and Iohn to haue done The like ioy ought we to haue yea increasing more and more therein with all holy thankfulnes and the declaration thereof by all good fruites of dutie which may argue the same The which graces God of his infinite mercy grant vnto vs euen for Iesus Christes sake Amen ANd now hauing thus finished the comforts and found that the ascension of our Sauiour is a matter of ioy yea of singular ioy as his conception and birth was to the virgine Marie and to Elizabeth and to the Sheepheards and as his resurrection was to Marie Magdalen and to the Disciples let vs come to inquire out the duties belonging to that comfort and ioy which faith apprehendeth therein Question What duties may these be Answer To speake more generally It is our dutie as a fruite of our faith in our Sauiour ascended vp into heauen to endeuour so much the more cheerefully to goe forward with mightie increases both in the mortification of the remnants of all sinne abiding still in vs and in the minding and doing of all holy and heauenly duties of a godly life in all the dayes that we haue to liue heere vpon the earth Explicatiō It must needes be so in all proportion of good reason For the proofe whereof wee may take the example of the Apostle Paule and other faithfull Christians of whom hee writeth Philippians 3.20.21 saying Our conuersation is in heauen from whence wee looke for our Sauiour c. Wee may likewise take for proofe of it the prayer of the saide Apostle Colos 1.9.10.11 And his exhortation chap. 3.1 c. And the precept of our Sauiour Matth. ◠19.20 21. Lay not vp treasures for your selues vpon earth c. But lay ye vp treasures for your selues in heauen c. For where your treasure is there will your heart be also To the which purpose it may profitable for vs to consider in what phrase of speech the holy Scriptures doe speake of the seruice of GOD and of all his holy waves namely in that is saide The way of life is on high to the prudent to auoide from Holi beneath Prou. 15.24 and in that the seruants of God are saide To haue lifted vp their hearts to seeke God and to haue lifted vp their prayers to God c As 2 King 1◠4 and 2. Chronicles 32.20 And Psalme 25.1.15 Reade also Psalm 123. Verily our Sauiour Christ truly beleeued in as being ascended vp into heauen cannot but be a most effectuall loadstone to drawe vp the mindes of those that be his vnto him how heauie and lumpish so euer they be in themselues Whosoeuer therefore doe not lift vp their mindes vnto heauen-ward but still like swine are groueling and rooting in the earth they shew plainly that they little know what the faith of this Article doth meane And thus much something more generally of the duties of faith belonging to the comfort of the ascension of our Sauiour Question Now more particularly how may wee consider of the duties belonging to the same Answer They may be gathered from the particular comforts aboue rehearsed Shew how First in that our Sauiour ascending vp into heauen left his blessing behinde him euerie one of vs ought to walke in the duties of our seuerall callings speciallie the Ministers of the word in sure trust of good successe we giuing as we are bound all diuine worship honour and praise to the Lord our Sauiour after the example of his holy Apostles when they saw him to ascend Secondly insomuch as our iustification in the sight of God is so clearely confirmed by the ascension of our Sauiour wee ought to rest more quietly and peaceably in it without any looking this way or that way to any thing else as the Apostle Paul teacheth Rom. 10 6.7.8 9.10.11 Thirdly seeing the ascension of our Sauiour maketh it most manifest vnto vs that he hath vanquished all our enemies wee ought so much the more cheerefully to serue God in holines and righteousnes without feare of them or giuing place to any doubt or feare arising in our owne consciences that might any way hinder the same our seruice vnto him Fourthly seeing hee hath by the same his ascension inlarged the bountie of his gifts and graces that they might flowe forth as a more full streame to the end of the world we are to account it so much the more vnworthy a thing that any professing the name of Christ should be ignorant and vnbeleeuing or to dam vp the passage of knowledge and faith against our selues or hauing gifts to be proud of them or not to imploy them wholy to the glory of God and edification of his Church and people Fiftly insomuch as our Sauiour hath ascended to shew vs that our mindes should be set vpon heauenly things and therefore hath promised to send the holy Ghost to be our comforter it were a shame for vs to lye still groueling in the sinfull lustes and pleasures of this world as if all our comfort lay in them and not rather to shewe our selues to be as pilgrimes and strangers in it and to rest and stay our selues vpon God alone for all our consolation according to the holy intreatie of the Apostle Peter 1. Epist chapter 2. 11.12 Finally seeing our Sauiour is ascended to prepare places for vs in heauen it is our bounden dutie to prepare our selues and all that belong vnto vs Pastors their flockes Parents their children c. that we may in Christ Iesus be found meete to be receiued vnto them and euen to long after the same according to the example of S. Paul and other ancient Christians of that time 2. Cor. 5.12 c. but not till we haue finished our course fought the spirituall battailes of God and kept the faith as wee are else where aduised by the spirit of God and by the ministerie of the same his holy Apostle Explication These are the good duties in deede which the comfort of faith in the ascension of our Sauiour into heauen calleth for at our hands and which we stand hound to yeeld in regard thereof And if we doe not prepare our selues and prouide the mariage garment how I pray you may we looke to be admitted for guests in his heauenly Kingdome wee should shew our selues vnworthie the
communion of Saints heere much more there If wee acquaint our selues with rude behauiour how should we be fit to stand before Princes much lesse before the God of heauen if we giue our selues ouer to sinne and wickednes All contrarie neglects or practises are vtterly vnbeseeming all true faithfull and beleeuing Christians and doe hinder from ascending into the Kingdome of heauen Read Psal 15. and Psal 24. Much might be said as you see But thus much for the present shall suffice touching the duties Question ANd now to conclude this article what is the danger of not beleeuing and of not walking in the duties pertayning to the faith of it Answer Such as will not lift vp their soules to beleeue in our Lord Iesus Christ and accordingly to obey him in that he is ascended vp into heauen shall finde no benefit of his sauing health heere vpon earth or immediatly after death when their soules shall be seperated from their body much lesse shal both their bodies and soules be taken vp into heauen there to liue and raigne eternally with him at the time of the resurrection of the dead It is very true Our mindes must be lifted vp first The danger of not beleeuing this article or else our bodies shall not be lifted vp afterward like as we saw before that wee must be partakers of the first resurrection before we can haue any part in the second For proofe whereof read Iohn 8.21 where our Sauiour telleth the vnbeleeuing Iewes of his going away that is of his leauing the earth and ascending vp into heauen that if they would not beleeue in him as one specially sent of God and returning to him againe they should die in their sinnes and they should haue no eternall abiding in the house of God that is in heauen as true beleeuers shall haue verses 35.36 Read also chap. 16.9 where he saith that the holy Ghost shall conuince the world of sinne euen from this that men beleeue not in our Sauiour seeing he is gone to his Father to wit into heauen Thus then we see that the danger is very great in not beleeuing this article And that we may prouoke our selues to be carefull to labour to be found in the faith hereof it shall be good for vs to consider of the fearefull examples of those which both heretofore as also to this day haue grosly erred from it O◠olde time the heretikes called Apellites said that the ascension of Christ into heauen was but the dissoluing of his body into the foure elements The Manichaei Seleuciani and Hermenians not going so farre as to say that it is dissolued yet they are said to haue affirmed thus much that the body of our Sauiour is fixed about the starres and chiefly about the globe of the sunne and is ascended no higher And in deede if it should not be gone into the inuisible heauens where might it be more likely to abide then in the Region of those excellent creatures and neere about the sunne Thus leauing the truth they would seeme to be as wise in errour and as soberly minded in their madd conceites as any colour or pretext might cause them to seeme to be The Carpocratians they would not denie the ascension of our Sauiour into heauen but they held that the ascension was of the soule onely and not of the body But the Christolites they restraine the ascension to the Deitie saying that it onely ascended and not the humane nature at all Thus haue many erred in former times And in our owne daies the Papists who though they graunt an ascension of the whole humane nature yet they beleeue not soundlie that the same is contained in heauen vntill the end of the world as the scriptures doe plainely teach vs. For if they did then would they not tell vs of anie bodily appearances of his heere vpon earth either to Peter going out of Rome to shunne martyrdome as we haue the tale deliuered vnder the name of Linus the next Bishop of Rome after Peter as they say Neither would they so many hundred yeeres after our Sauiours ascension haue brought the transubstantiated presence of his body into their Masse so often and in so many places so euer as they haue minde to make it as they hold and teach that they doe They also that doe contend for an vbiquitarie or euery where presence of the body of our Sauiour would neuer be so earnest that way nor to say that the ascension of our Sauiour was nothing else but a disparition or vanishing out of sight and no remouing out of one place into another neither would they striue for a bodily presence really in or with the bread of the Sacrament c. if they did truly beleeue this article These dangers therefore are carefully to be auoyded of vs. And to the end our soules may be preserued from them it is necessarie that wee doe rightly vnderstand and firmely hold the truth of this article not according to any fancie of man but according to the true interpretation of the holy Scriptures alone Beliefe in God the Son who sitteth at the right hand of God the Father almightie Beliefe in God the Sonne who sitteth at the right hand of God the Father almightie The groūd of the article HEtherto of the second degree of our Sauiour Christ his exaltation The next and highest degree is to be inquired of Question Which is that Answer He sitteth at the right hand of God the Father almightie So in deed it followeth in the articles of our beliefe But what ground of holy Scripture haue you for it In the 19 verse of the 16. chap. of the Euangelist Marke immediatly after the former article of the ascension this of our Sauiours sitting at the right hand of God followeth in the very next words Question Rehearse the words of the Euangelist Which are they Answer So saith S. Marke after the Lord had spoken to them he was receiued into heauen and sate at the right hand of God Explication This is a plaine ground and testimonie of it in deed And it is no other thing but the accomplishment and fulfilling of that which was long before prophesied on and foretold in the 110. Psalm like as we haue seene before how in the booke of the Psal both the sufferings and also the death and resurrection and ascension of our Sauiour haue beene foretold vnto vs like also as our Sauiour himselfe while he was yet liuing on earth spake of his betraying of all his sufferings euen vnto the death and of his resurrection frō the dead and of his ascension vp into heauen before any of these things came to passe to the end his disciples might the rather be moued to beleeue when they should see them according to his word to take their effect So did he euen to the same end and purpose foretell this his sitting at the right hand of God the Father before it was fulfilled 〈◊〉 we read
Sauiour Christ the originall meanes of our attaining vnto it Neither doth the holy Apostle rest or stay his speech vntill he doe come by an excellent gradation euen to the height of this exaltation at the right hand of the maiestie of God That euen as when God hath made all his workes of creation at the first he looked vpon them and saw that all was very good so by the ascension of our Sauiour to his right hand the worke of our redemption and saluation according to the new creation of all things in Christ after the most holy consultation decree of the whole Trinitie might bee represented most glorious and perfectly good before him For to this purpose it is that the holy Apostle thus writeth in that holy scripture Those saith he speaking of God whom he knew before he 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 and whom he called them also he iustified and whom he iustified them he also glorified What saith the Apostle herevpon shall we say to those things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him freely giue vs all things else charisetai Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather who is risen againe who is also at the right hand of God and maketh request also for vs. Who shall seperate vs from the loue of Christ that is from that loue which wee are sure CHRIST beareth toward vs Shall tribulation or anguish c. No saith the Apostle For I am perswaded that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord to wit from that loue wherewith God is affected most tenderly and constantly toward vs for Christ Iesus sake The Apostle wee see speaking of that high consolation which we haue in our Lord Iesus Christ being at the right hand of God making request for vs feareth not lest he should vse any too high excesse of speech For the matter exceedeth euery hyperbole insomuch as it is higher then the very heauens and all creatures either in heauen or in earth So that indeede to speake generally as was answered the height of our Sauiour Christs most high exaltation is as it were the toppe and vpshot or perfection of the comfort of our faith yea euen the very full triumph and glory of it as his most low humiliation and sufferings are as the ground and foundation thereof And so the same Apostle reasoneth also Ephes 2.1 c. For immediately after that he had in like loftie manner described the most high aduancement of our Sauiour euen from his resurrection to his sitting at the right hand of God he inferreth vpon it that whereas we are by nature dead in trespasses and sinnes and children of disobedience c. and by nature children of wrath as well as others yet as he there affirmeth God who is rich in mermy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickened vs together in Christ for by grace are ye saued saith the Apostle And he that is God hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus that he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ Iesus For by grace are ye saued throgh faith that not of your selues it is the gift of God not of workes c. Sessio Christi ad dextraÌ„ patris est perfectio vel excellentia officij mediatorisâ— officij scil prophetici Sacerdotalis ac regij quod iam Christus vt pote caput ecclesiae glorie ficatum in humana natura gloriose in coeâ—is exercet Cui etiam haec gloria debetur tum ratione officij tum ratione personae Dei Vrsinus Thus then we may perceiue what and how great the vse of our Sauiours sitting at the right hand of God is for our comfort generally But it is meete that we should looke more neerely into the particulars The which that we may doe we cannot as I thinke take a better course then according to the diuers parts of our Sauiour Christs most holy and high office wherein he is according to the most excellent worthines of his Person most gloriously aduanced to consider what be the fruites and benefits thereof For although wee haue already considered of the annointing of our Sauiour to this threefold or tripartite office when we speake of the title Christ yet this letteth not why we should not now treate of the perfit accomplishment of the same though therein we call againe to minde some of those things which haue been set downe before And further also notwithstanding the office of our Sauiour Christ is most vsually determined in his kingdome and priesthood yet because the holy Scriptures doe giue vs to vnderstand that he was a princely Prophet like to Moses and Dauid as well as a kingly high Priest like to Melchisedech we may not amisse for the more plainenesse of doctrine make his prophetship a distinct member of his office First therefore what are the fruits of the aduancement of our Sauiour as a most high and princely Prophet interpreter or Preacher of the word of God First he hath most perfectly sealed vp and authorised all former doctrine and prophesie taught both by himselfe and also by all other the holy Prophets that were since the beginning of the world as the true testimonie and declaration of the will of God touching the saluation of his people Secondly he hath more plentifully cleared published and confirmed the doctrine and Gospel of saluation them euer he had done before Thirdly he hath giuen more gratious and plentifull effects to the ministerie and preaching of his Gospel then euer he gaue to the ministerie of the former Prophets or vnto his owne whiâ—e he preached in his bodily presence here vpon earth Explication and proofe These are the fruits and benefits indeede which we may not vnfitly referre to the sitting of our Sauiour at the right hand of God in respect of his princely prophesie as we will by the grace of God indeuour to make plaine And first that our Sauiour Christ hath by his sitting at the right hand of God sealed vp ratified al former holy doctrine prophesie taught both by himself his holy Prophets to be the very true testimony of the will of God touching the saluation of his Church And secondly that he hath thereby from thence more plentifully cleared published confirmed
the same his holy doctrine it may be euideÌ„t in that froÌ„ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌ„tifully vpoÌ„ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ„ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one â—ote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ— pentecoste sub andi he mâ—ra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâ—e But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ„ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ„ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
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 doâ—h 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
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternū regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so Explicatiō proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of Subiectiō is vsed rather in way of emplification then otherwise And that to the singular comfort of
follow vpon it then that we doe cheere vp and comfort our hearts therewithall after the example of the Apostle Paul Rom. 8.34 c. as we haue seene before Verâ—ly if we doe not make this the ground and perfection of our ioy that our Sauiour is in heauen at the right hand of God all our reioycing shall be in vaine whether it be in wit or learning or in strength or beauty or in riches or reuenewes or honour or in any thing else whatsoeuer it may be But for our more plentifull instruction from so speciall a ground and from so worthie and excellent an occasion let vs I pray you consider more particularly of our duties belonging hereunto in respect of either branch of the aduancement of our Sauiour seuerally and apart Question And first what more speciall and proper duties doe we owe in regard of his aduancement in his princely prophesie Answer We doe stand bound to esteeme the doctrine which he taught first himselfe and which since his a cension to the right hand God his holy Apostles haue both preached by the Spirit and also left recorded in writing to be a most perfect doctrine And likewise that the miracles which he wrought first himselfe while he was vpon the earth and then also by the same his Apostles in his name and by his power from the right hand of God to be perfectly sufficient for the confirmation of the same his doctrine touching the kingdome of God Secondly wee are to haue like reuerend estimation of the sincere and faithfull preaching of the same doctrine the doctrine of his blessed Gospel and heauenly kingdome Thirdly we are to reiect all strange doctrine and to withdraw our selues from euery false Prophet and Antichrist which preacheth the same ExplicatioÌ„ proofe That we are thus to esteeme First of the doctrine of our Sauiour Christ and of his miracles and secondly of the sincere preaching of the same his holy doctrine by his faithfull Ministers as a duty belonging to this aduancement of our Sauiour at the right hand of God we haue one notable testimonie and proofe Heb. 2.1 c. Where after the declaration of the most high excellencie of our Sauiour euen from hence that hee alone is found worthy so sit at the right hand of God he inferreth this most graue conclusion following Wherefore saith he â—e nought diligently to giue heed to the things which we haue heard lest at any time we should let them slip For if the word spoken by Angels that is to say the in of all saw of God was stedfast and euery transgression and disobedience receiued a iust recempence of reward How shall we escape if we neglect so great saluation which at the first began to be preached by the Lord and afterward was confirmed to vs by them that heard him God bearing witnesse thereto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne will For hee hath not put the world to come whereof we speake to the subiection of the Angels Likewise chap 3.1 c. Therefore holy brethren partners of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus Who was faithfull to him that hath appointed him euen as Moses was in all his house For this man is counted worthie of more glorie then Moses c. And verse 5 c. Now Moses verily as the Apostle addeth further was faithfull in all his house that is in the house of God as a seruant for a witnes of the things which should be spoken after But Christ is as the Sonne ouer his owne house whose house we are if wee hold fast the confidence and the reioycing of the hope vnto the end Wherefore as the holy Ghost saith To day if ye will hears his voice harden not your hearts as in the prouocation c. And againe chap. 12.24.25 Ye are come to Iesus the Mediator of the new Testament and to the bloud of sprinkling which speaketh better things then that of Abell See that ye despise not him that speaketh for if they escaped not who refused him that spake one earth to wit in the name of the Lord Chrematizenta that is Moses much more shall we not escape if we turne away from him who speaketh from heauen that is if we turne away from our Sauiour Chr st And yet further that wee are from this consideration to reuerence the ministerie of the word to reioyce in the promises pub ished thereby to feare the menaces and threats thereof to admit the reproofe contained therein c. it may be plaine from the words which our Sauiour himselfe spake while he was vpon the earth in that he said that he would ratifie in heauen that which his faithfull Ministers should in their holy ministerie and seruice speake in his num here on earth Math. 16.19 Here therefore it is also euident that on the contrarie all such as shall got about to publish any other doctrine then that which our Sauiour hath deliuered to his Church are together with their doctrine to be reiected of all such as doe only beleeue in our Sauiour Christ sitting at the right hand of Gâ—d the F ther according to the admonition of our Sauiour himselfe Math. 7.15 c. and cha 24. verses 23.24.25 and according to the admonition of the Apostle Paul Gas 1 8 â— c. Thus much â—riefly concerning the duties nore properly belonging to the aduancement of our Sauiour in that he is a princely Prophet Question Now which are the duties in regard of his most high aduancement in his royall Priesthood Answer It is our duty in the comfort of it that like as we haue learned before to rest wholly vpon that his sacrifice which he hath offered vp for our sinnes while he was heere vpon the earth for the euery merit of our redemption and saluation so in this respect to rest altogether vpon his intercession now continually in heauen for the effectuall application of the same his merit to the performance accomplishment of the same our saluation It is also our duty both in our praiers and also in our thankesgiuing and in euery other duty which we performe vnto God and likewise in our dedicating and â—ffering vp of our owne leaues both soules and bodies a liuing sacrifice holy and acceptable to God that we doe all in the name of our Sauiour not onely looking backe to his mediation perfi ly performed hereâ—â— earth but also looking forward euen vp into heauen by the eye of our faith to his continuall intercession for vs at the right hand of God to the continuall applying of the fruite and merit of his death as was said ExplicatioÌ„ It is true For although we must begin to looke back to the humiliation of our Sauiour and from thence learne vnfainedly to humble cast downe our selues yet we must not stay till with reuerence and for the further perfiting
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 heaâ—ens yea and of the holy Angells also exemplified before vs Reuel chap. 5. vâ—rses 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 Gospâ—l 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 euâ—ry 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 aâ—so 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
him goe vp into heauen Thus in many places and in more then haue beene now rehearsed the new Testament is plentifull in the confirmation and opening of the truth of this article of our faith concerning the comming of our Sauiour from heauen to iudge the quicke and the dead But that wee may consider of this article in as commodious a manner as we may Question In what order may we inquire into it Answer First of all as I haue heard you teach wee may from the ground of the holy Scriptures commodiously consider of the time of our Sauiours comming to iudgement Secondly of the signes that shall goe before his comming Thirdly of the place from whence and whether he shall come to giue iudgement Fourthly of the manner of his comming Fiftly of the persons whom he shall iudge Sixtly of the order of his proceeding to iudgement Seuenthly of the sentence and iudgement it selfe what it shall be and according to what rule or law it shall be giuen Finally of the present execution of the sentence or iudgement so soone as it shall be awarded and giuen Ex. In this order indeede as I suppose we may well consider of the ground and warrant of this Article from those manifold proofes testimonies which it hath in the holy Scriptures Which things well obserued wee may thenceforth easily gather both the meaning of the article and also the promise together with the comforts and duties belonging to the faith of it and last of all what the danger is of not beleeuing this article Let vs therfore hold our selues to this order FIrst of all therefore that we may beginne with the time Question Answer ExplicatioÌ„ proofe When shall our Sauiour come to execute this last iudgement He wil come againe to this end purpose at the end of the world not before So indeede doe diuers places of the holy Scripture expresly affirme And namely Matth. 13.39 40. The haruest is that is it representeth the end of the world and the reapers to be the Angells As then the tares are gathered burned in the fire to wit at the haruest so shall it be in the end of the world that is concerning the wicked as it followeth in the interpretation of the parable And againe verse 49. So shall it be in the end of the world The Angells shall goe forth and seuer the bad from among the iust And 1. Cor. 15.24 Then shall be the end when hee hath deliuered vp the kingdome to God c. And that hee will not come till the end of the world it is euident from the testimonie of the Angels Act. 1.10 11. And of the Apostle Peter chap. 3.21 of the same history But the places of holy Scripture which we will chiefly stay vpon to this purpose as also for the signes going before his comming the rest of the points to be obserued concerning this article are the 24. 25. chap. of S. Matt. with whom accord the Euangelists Marke ch 13. Luk. 17.23 c And chap. 21. Here therefore let vs stay and as it were pitch and fasten the stakes of our tent till we may finish this so necessary and notable a doctrine insomuch as our Sauiour in these places as a most wise and carefull sheepheard as he is compapared Ier. 31.10 11 12. and Ezek. chap. 34.1 c verses 22 23 24. and as hee doth compare himselfe diuers times in the holy Gospel leadeth vs into a very sweete and battlesome pasture in speciall manner prepared for vs to the same very end and purpose Question And first What doth our Sauiour teach vs in these holy scriptures concerning the time of his comming to iudgement Answer In the 24. of Matthew verse 3. the Disciples of our Sauiour desiring him to tell them what signe there should be of his comming end of the end of the world he answereth so as he doth not so much satisfie them according to their demand as he doth teach them what vse both they and wee also are to make of so huge and fearefull a iudgement of God ExplicatioÌ„ proofe It is true And it is well worthy to be obserued that as the Disciples doe ioine both the destruction of Ierusalem which our Sauiour had immediatly fore-told and the end of the world together because in their conceit the world was like to end with the desolation of the Temple it being so goodly firme a building so doth our Sauiour linke and intermixe the answere to the one with his answer to the other as we may perceiue verse 4. and so forth to the 14. Yet so as afterward hee doth somewhat more distinctly answere vnto them Namely to the former question concerning the destruction of Ierusalem from the 15. verse to the 29. And to the latter question concerning the end of the world from that 29. verse to the end of the chap. and likewise in the 25. chap. And yet againe he doth not answer so distinctly but that there are some speeches interchangeably intermixed which concerne the other rather then that which is most what spoken of to the end hee might make the vse of either of them mutually more effectuall as we shall perceiue by the course of the text Let vs therefore come to the words of our Sauiour And first more generally concerning the argument of either question from the beginning of the chapter to the 15. verse Qu. Which are they An. 1 Iesus saith the Euangelist Matthew went out and departed from the Temple and his Disciples came to him to shew him the building of the Temple 2 And Iesus said vnto them see ye not all these things Verily I say vnto you there shall not be here left a stone vpon a stone Our Sauioâ—rs last farewell to the Temple of Ierusalem F ue common calamities to be expected in the world 1. Seducement by false Christs 2. Warres 3. Famine 4. Plague or pesâ—â—lence 5. Earthquakes Saint Luke addeth a sixt EueÌ„ great â—ignes from heauen chap. 21.11 Fiue grieuous trialls or tentations more proper to the Church of Christ 1. Rigorous proceeding of Princes and Rulers against christians by whipping imprisoning and killing of them 2. A generall hatred of all not conuerted to the Gospel against them 3. Persecution and betraying by false brethren neare kinsmen 4. False Prophets 5. Weake and loose prosesâ—â—urs such as God calleth luke warme Our thoughts ought obediently to attend vpon the ministrie and not turne aâ—de to any of our owne carnall conceites that shall not be cast downe 3 And as he sate vpon the mount of Oliues his Disciples came to him apart saying Tell vs when these things shal be what signe shal be of thy coÌ„ming of the end of the world 4 And Iesus answered and said vnto them Take heede that no man deceiue you 5 For many shall come in my name saying I am Christ and shall deceiue many 6 And ye shall heare of warres and rumours of
warres see that ye be not troubled for all these things must come to passe but the end is not yet 7 For Nation shall rise against Nation and realme against realme and there shal be pestilence and famine and earthquakes in diuers places 8 All these are but the beginning of trouble to wit in comparison of those that should be in the time of the siege of Ierusalem and at the end of the world 9 Then shall they deliuer you vp to be afflicted and they shall kill you and yee shal be hated of all Nations for my names sake 10 And theÌ„ shal many be offended they shal betray one another hate one another 11 And many false Prophets shall arise and deceiue many 12 And because iniquitie shal be increased the loue of many shal be colde 13 But he that indureth to the end he shall be saued 14 And this Gospel of the kingdome shal be preached through the whole world for a witnesse to all Nations and then shall the end come Ex. Here we see that the disciples of our Sauiour propound vnto him a double question And we haue also in these words the answer of our Sauiour something more generally to both as I take it as was said before Bu before we come to the words of the present text it shall be good for vs to consider of the occasion which the disciples took to ask these questions That is euident froÌ„ the latter end of the former chapter where our Sauiour after he had vehemently reproued the sins of the Scribes Pharisies with theÌ„ those that were willingly misled by them he foretelleth threatneth the desolation of Ierusalem Behold saith our Sauiour your habitation shal be left vnto you desolate According also to that which he had said before Luke 19.41 c. Herevpon the disciples instead that they should froÌ„ the most graue sermon of our Sauiour Christ euen grieuing at the contempt done by the rulers against their Lord Master our Lord Sauiour haue held their hearts in the meditation of the hainousnes of sin in the sight of god froÌ„ the coÌ„sideration of his heauy iudgements denounced against it yea so that for the sinnes of the people he would not spare his own citie nor the holy place of his worship they assoone as they came out of the temple do very childishly cast their eies vpoÌ„ the goodly building of it partly pittying to think of the ruine threatned partly imagining as was said that the world should as soon be at an end as IerusaleÌ„ should be destroied And according to their own fond conceit in which they pleased theÌ„selues their senses as if they had neuer seen the temple before one among the rest as Mark writeth ch 13.1 also the other consenting with him would haue induced our Sauiour to turn back to behold the building as they did But our Sauiour doth earnestly rebuke them as the Euangelist Luke maketh this point most plaine chap. 21.6 saying Are these the things that ye looke vpon For so he might very iustly doe specially at this time when they so crossed his doctrine though simply in it selfe it was not a thing meerely vnlawfull to behold the beautie of so goodly a building as the Temple was And therewithall our Sauâ—our doth in the like earnestnesse iustifie and confirme that which hee had before affirmed saying vnto them See yee not all these things Verily I say vnto you there shall not be here left a stone vpon a stone that shall not bee cast downe And that also very iustly because the wicked rulers people of Ierusalem had profaned the worship Temple of God making it of a house of praier a den of theeues because they refused to submit theÌ„selues to the Lord of the Temple c. It is no other thing then that which God hath threatned Ier. 18.9 10. And thus we see what was the occasion whereby the Disciples were moued to ask our Sauiour the double question before mentioned partly because our Sauiour had threatned the destruction of Ierusalem and partly because after they were reproued confirmed against their negligent doubting and gaue heedfull credit to the word of our Sauiour wherein they are to be commended they did therewithall now forthwith imagine of their own heads that the end of the world which our Sauiour had spoken of diuers times before should be at the same time as though the Temple ceremonies thereof were appointed to continue as long as the world should last For this cause foure of them to wit Peter and Iames and Iohn and Andrew as S. Marke reporteth came to our Sauiour then sitting vpon the mount of Oliues and asked him secretly saying Tell vs when these things shall be and what shall be the signe when all these things shall be fulfilled But Matthew maketh the matter more full and plaine reporting their demand or intreatie as was rehearsed thus Tel vs when these things shal be and what signes shal be of thy comming and of the end of the world And Luke recordeth it interrogatiuely Master when shal these things be Thus much for the questions Now let vs come to the answer of our Sauiour wherein this first of all may well be obserued of vs that our Sauiour doth not satisfie their curious desire which was onely to know the time as one would say historically as if all troubles were now ouer and that they should forthwith without any fight obtaine the victory like as all of vs would gladly goe to heauen with as much ease and pleasure as might be but our Sauiour as I was about to say doeth not in his answer somuch respect the intent of his disciples as to teach them those things where of it was necessary that they should be admonished in respect of the diuers tentations and dangers which belonged to the same Our Sauiour therefore instead of making them a direct answer giueth his Disciples warning and in them vs and his whole Church to take diligent heede against these great and perillous dangers before that time shall come First that we be not peruerted in our mindes by any false Christ or false Prophet Secondly that we be not discouraged in our hearts by any outward feares and troubles common in the world or by any persecutions more proper to the Church of God Thirdly that we be not offended or caused to stumble either at the falling away of false brethren or at the declining and fainting of the weake But that contrariwise we remaine faithfull and constant in a zealous profession and obedience of the truth euen to the end And herevnto our Sauiour gaue both his Disciples and vs and the whole Church these three singular incouragements First that he will be most gratiously present and assistant by his most holy and comfortable Spirit in the most grieuous afflictions of all such as will continue faithfull vnto him Secondly that they shall be assuredly eternally saued in
of it The citie of Ierusalem and the Temple thereof were by Gods speciall ordinance and appointment singularly holy vnto him and of great account euen for his owne name and mercies sake and so were the people also for many ages of ancient time a peculiar people vnto him and chiefly beloued of him And yet all that could not hinder the due course of Gods vengeance after that the bountifulnesse of his mercie and long suffering was most notoriously abused by them It was in vaine for the Disciples to stand vpon the goodlines strength of the building or any such thing to disswade or pitie the destruction thereof So likewise whatsoeuer may bee saide concerning the beautie of the heauens though they bee honoured by the name of his throne the fruitefulnesse of the earth which is called his foote-stoole the stately buildinges that are built vpon it by the ministerie of man the pleasant orchyardes and gardens the rich furniture of houses the beautifull plate and Iewels which are the delights of men all shall bee in vaine and of no force with God to stay that vniuersall iudgement which hee hath for the sinnes of the world when once they shall be full ripe determined to bring vpon it moreouer and beside his particular iudgements wherewith hee will euery day visite the earth in the meane while Wherefore also let nothing be able to hinder our hearts from a dutifull attention toward the doctrine which our Sauiour vouchsafeth to deliuer vnto vs in this behalfe And first concerning the time of this last and greatest iudgement of all other and therewithall concerning the signes of it our Sauiour doth first more generally referre vs to the tribulations before described concerning Ierusalem or rather to the tribulations described before that in the first part of the answere of our Sauiour which as was said treateth of the common troubles both of the world and also of the Church which should not onely goe before the destruction of Ierusalem but also followe after euen to the neare approaching of the last iudgement of our Sauiour And then more particularly according as hee had told his Disciples that beside those before expressed signes they should haue no other speciall signe of the calamitie to come vpon Ierusalem but the compassing of the citie by the Roman Armie so hee doth proportionably tell his Disciples or rather vs by speaking to them seeing vpon vs are come the dayes of the more neare approaching of the ende of the worlde that there shall bee noe other signe more particular then those which hee hath alreadie mentioned vntill hee shall by his very comming declare really and indeede that the ende it selfe is come So that then beside the generall signes going before the ende of the world answerable to those which went before the destruction of Ierusalem wee haue here in the wordes of our present text a description of those signes which shall more immediately goe before the comming of our Sauiour and then of the comming of our Sauiour himselfe at the very ende of the world from whence and whether hee will come together with the manner of his comming and the persons whom hee will iudge who also are described by the effectes which his comming shall haue in their hearts though to a contrarie ende and purpose in diuerse of them as wee shall obserue Let vs therefore weigh these thinges in order And first concerning the time of the last iudgement our Sauiour Christ saith that it shall be immediately after the tribulations before expressed The which wordes wee must either vnderstand of the common troubles generally set downe in the first part of the answere of our Sauiour they being as well forerunners of the end of the world as of the destruction of Ierusalem or else we must vnderstand this word immediately to be spoken not so much in respect of our computation of time as in regard of the estimation of God with whom a thousand yeares is but as one day as the Apostle Peter teacheth 2. Ep 3.8 But seeing our Sauiour speaketh familiarly to informe his church rather then to disclose the vnsearchable minde of God therefore we may iustly vnderstand it in the first sense Neuerthelesse this being yeelded there ariseth a further question concerning the darkening of the Sunne whether our Sauiour doth in these wordes speake properly and in the naturall sense or tropologically and in a borrowed phrase or speech To the which we answer that it is true indeede that the Lord by his holy Prophets hath vsed these very same speeches metaphorically to signifie great troubles and publike alterations of states and kingdomes in the world as Ezek 32 7 8. to expresse that great distresse which hee would bring vpon Egypt by the King of Babylon when I shall put thee out I will couer the heauen saith the Lord and make the Starres thereof darke I will couer the Sunne with a cloude and the Moone shall loose her light All the lightes of heauen I make darke for thee and bring darkenes vpon the land saith the Lord God I will also trouble the hearts of many people And Isai 13.9.10 the same borrowed speeches are vsed to describe the fearefull destruction of Babylon by the Medes and Persians Behold the day of the Lord commeth cruel with wrath and fierce anger to lay the land wast and he shal destroy the sinners out of it For the Starres of heauen and the Planets thereof shall not giue their light the Sonne shal be darkened in his going forth the Moone shal not cause her light to shine And thus it is said Amos. 5.18 woe vnto you hee speaketh to the wicked that desire the day of the Lord to wit of his mercy what haue ye to doe with it the day of the Lord that is of his vâ—sitation vpon sinners is darkenes and not light As if a man did floe from a lyon and a beare met him c. And ver 20. shall not the day of the Lord be darkenes and not light euen darkenes and no light in it Likewise Ioel ch 2.2 And in the same ch v. 3â— 31 the same speeches with a further allusion to some former strange works of God are vsed to note the strange effects which shuld follow vpon the first comming of our Sauiour into the world and in the times succeeding by the Preaching of his Gospell I will shewe wonders in the heauens and in the earth saith the Lord blood and fire and pillars of smoke The Sunne shal be turned into darkenes and the Moone into blood before the great and terrible day of the Lord doe come Thus I say these kinde of speeches as we see are vsed to note strange things and alterations metaphorically Read eccles cha 5.16 ch 12.2 And what could more significatly expresse the same Neuertheles this letteth not why we may not vnderstand our Sauiour in these words not onely to vnderstand strange euents by a figuratiue phrase of speech but also the very accomplishment
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
our Sauiour shall he that is the King say vnto them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee Then shall he answere them and say Verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explicatiō Our Sauiour hauing finished the first part of the iudgment he doth in these wordes in like order describe the second first setting downe the sentence or iudgement it selfe secondly the reason or rule of it and thirdly the explication of the reason to the iustifying of the sentence against the excuse or plea of the wicked But before wee come to the wordes of this part of our text two things may not vnprofitably be obserued of vs. First the reason of the order why our Sauiour Christ doth first iudge that is to say absolue and acquire yea pronounce the sentence of perfect saluation and glory concerning the godly before he wil come to giue sentence of condemnation against the wicked And secondly to what end our Sauiour should thus diligently set forth and describe this latter part of his iudgement seeing the godly are free from the condemnation of it and as for the wicked they will not regard any thing that is said to moue them to take the way to escape it Question First therefore what may be the reason of the order which our Sauiour vseth Answer This it a reall demonstration that the Lord delighteth more in the saluation of the godly then in the condemnation of the wicked simply considered Explicatiō proofe It is so indeed And therefore doth the Lord professe by his holy Prophet that he doth not delight in the death of a sinner but rather desireth that hee might repent and be saued as we read Ezeck 18. This also doth the Lord account the perfection of his glory to be a God of infinite mercie to the saluation of all such as shall beleeue in the name of his Sonne and vnfeinedly repent them of their sinnes as Ephes 1.6 God the Father hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glory of his grace And beside this insomuch as the Lord had appointed in his counsell that his elect as a part of their aduancemēt should iudge the world the Apostles to sit vpon twelue thrones to iudge the 12. tribes of Israel as we read Mat 19.28 and all other of the faithfull in their measure and degree as 1. Cor 6 2 3 and Reuel 3.21 To him that ouercommeth will I grant to sit with me in my throne euen as I ouercame and sit with my Father in his throne Neuertheles this iudging of the world by the holy Apostles and all other the Saints of God it is not so to be vnderstood as if either the one or the other should communicate with the soueraigntie of our Sauiour which is onely properly entirely belonging to himselfe but that they should after a sort iudge and condemne the world by their acknowledging consenting to the righteousnes of our Sauiour Christ executed therein Thus much concerning the first point Now secondly to what end doth our Sauiour describe his proceeding which shall be against the wicked as well as he hath done that which shall be on the behalfe of the godly seeing as was said the godly are free from it and the wicked reprobates wil not be reclaimed or made careful to auoide it by any thing that may be saide Question To what end therefore may our Sauiour be thought to doe it Answer Though it is certaine and true that there is no condemnation to the godly Rom 8.1 neither will the wicked by any meanes growe to be wise as we read Isai 26.10.11 Prou 27.22 Yet it is of very good vse in respect of either of them Question How may that be Answer First in respect of the godly who haue great neede both to be holpen against that securitie and carelesnes which is readie to creepe vpon them if they should not be awaked by the consideration of the fearefull iudgments of God and specially by the consideration of his last iudgement who also haue like neede to be comforted against the cruelties of the wicked here in this life by the consideration of the most contrarie state and condition wherein they shall be in the world to come For one contrarie is made more lightsome and cleare by comparing it with the other as if white and blacke were laide together And in respect of the wicked there is likewise very good vse of the publishing of this their last iudgment For although they will not learne hereby to repent that happily they might escape it yet it doth some thing restraine them from extremitie of wickednes which otherwise they would the rather runne into And if it haue not this effect yet shall they be the rather left without all colour of excuse These things are so plainely agreeable to the holy Scriptures that wee will not stand to alledge any particular proofes thereof at this time None can by any colour of reason denie these vses of the description of the last iudgement concerning the condemnation of the wicked And beside that which is alreadie saide it is furthermore profitable to those of the children of God who are lying yet in their sinnes to the end their conuersion may be the more speedilie and effectually furthered thereby For who hearing and beleeuing at any time how wofull the state of the wicked shall be and that also to continue for euer and euer will not if there be any the least grace from this so fearefull an admonition begin to withdrawe himselfe from the wayes of the wicked that he may be deliuered from the partaking of their most terrible torments But let vs come to the wordes of our Sauiour Wherein first concerning the sentence it self let vs obs rue the contrarietie betwixt it and the former in the seuerall branches of it For in that he calleth and incourageth the godly to come vnto him saying Come vnto mee he e he abandoneth the wicked from him saying Depart from me There he calleth the godly the blessed of his Father here he calleth the wicked cursed ones There he saith that the kingdome was prepared before the foundations of the world for the children of God here hee affirmeth that Hell fire is prepared for the wicked There he giueth to vnderstand that the godly shall haue their communion
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 â—espect 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 coÌ„fort 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 coÌ„cerning the coÌ„ming 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
iudged condemne not ye shall not be condemned forgiue and ye shal be forgiuen As we are allwaies to beware of rashe vncharitable iudging censuring of our brethren so then especiallie when wee are in the passions of anger and displeasure conceiued against them For then as we are vsually most vnaduised so are we most ready to condemne them of hypocrisie of all to naught Euery man is partiall in his own cause But our Sauiour will iudge all our iudgemeÌ„ts yea euen the iudgements of all thrones he wil reuerse euery vniust iudgement Finally concerning the last branch of the answer that the meditation of the last iudgement hath great force to moue vs to the care of nourishing and holding fast the holy fellowship coÌ„munion of Saints it may appeare by the exhortation admonition of the Apostle to the Heb ch 10.24.25.26 Let vs consider one another to prouoke vnto loue to good works Not forsaking the fellowship which we haue among our selues as the manner of some is but let vs exhort one another that so much the more because ye see that the day draweth neere For if wee sinne willinglie after that wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearfull looking for of iudgement and violent fire which shall deuour the aduersaries And besides it is a true saying that out of the bosome or lappe of the true Church of Christ there is no saluation to wit for those that may enioy the communion of Saints and doe despise it Ioel 2.32 Here also may the prouerbiall speech haue speciall good vse Looke where the dead corps is thither will the Eagles flie Matth 24.28 God therefore of his infinite goodnes vouchsafe so to open our eyes and so to touâ—h our heartes that wee may make these holie and blessed vses from thereuerend meditation of the most glorious and fearfull appearance of our LORD IESVS CHRIST when he shall come to iudge the worlde Amen ANd nowe that wee may conclude the whole doctrine of this Article Question What is the danger of not beleeuing of not yeelding this obedience of faith in respect of this last iudgement which our Sauiour shall giue vpon the quicke and the dead Answer All such shal be taken at vnwares neither can it bee but they must needes perish most woefully euen for euer and euer from the most glorious presence of the Lord our God And moreouer we may affirme it of like certaintie that they who doe not beleeue the second comming of our Sauiour Christ according to the truth of the holie Storie as yet to be fulfilled haue no true faith to beleeue that hee is already come ExplicatioÌ„ proofe It is very true For they haue either of them like warrant from the holy Scriptures of God And this is as plainely foretold that it shal be also the manner of it how as the other was before it was yet performed Yea our Sauiour himselfe in whom the former prophesies were fulfilled doth most plainely foretell assure his Church of this that it shal be as visiblie reallie performed in the externall view of the world as that was Yea more vniuersallie then that was For as the holy Scriptures affirme Euery eye shall see him Wherfore most false and presumptuous is the hereticall doctrine which H. N. teacheth his Familie of loue it beeing so directly contrarie to the doctrine of our Sauiour concerning the same that hee that runneth as they say may see it if wee compare them together For first of all as was said euen now The danger of not beleeuing this article the comming of our Sauiour to iudgement shal be visible to all the world the coÌ„ming which H N. telleth his sâ—hollers of is onely visible and apparant to those of his Familie or rather it is as he teacheth onely spiritually discerned and inwardly felt of them Secondly the comming of our Sauiour shal be from heauen in the clowdes according as he was taken vp into heauen by a clowde The comming which H. N. fancieth is reallie and in truth from the earth or rather a strong delusion from the lying spirit of the Diuell out of hell as we may say not from any of the clowdes of heauen but from the most darke and clowdie conceit of his carnall braine though with such a glorious shewe of words as if he were taught it by an Angell of light from the highest heauen Thirdlie the comming of our Sauiour shal be with an audible sound of the last trumpet by the ministerie of an Angell from heauen and with a showt as it were and sensible mouing of all creatures the comming of H. N. is by his base writings which contrarie to the truth of our Sauiour Christ seâ—keth to hide it selfe in darke corners Neither doth it willingly shew it selfe but to such as holde themselues in great secrecie and stillnesse as hee himselfe prescribeth vnto them The true comming of our Sauiour shal be to raise vp all bodilie out of their graues yea bodilie to restore to life all the dead whether buried in the earth or drowned in the waters or burnt in the fire or any other way destroyed and consumed from the beginning of the world to the ende thereof the counterfait comming of H.N. is according to the fantasticall Trumpet of his doctrine and by the hoarse sound therof onely to raise vp the mindes of his Familie spiritually while they doe remaine here vpon the earth in or with their bodies That is to say It is nothing else in truth but by a spirituall illusion from the false and blasphemous ground of his hereticall doctrine to raise vp by his gratious word as he calleth it wherof he pretendeth himselfe to be a speciall Minister of God and to that ende raised vp from the dead the godlie Nature and very true Beeing of God in all such as will imbrace the same his doctrine the which verie true Essence and Beeing as hee saith lay before dead in them as it were in the graue of sinne As touching the wicked that are deade in their sinnes and departed this life or the godlie departed in the faith H. N. by his comming hath no power to raise them vp at all either bodilie or spirituallie Neither is hee so voyd of subtiltie that he will professe anie thing in that behalfe lest his forgerie should thence be easilie espied euen of his simple and vnwarie Disciples Moreouer as touching the godlie both departed this life from the beginning of the world and also such as shal be found liuing at his comming our Sauiour shall come to take them bodilie vp into heauen the comming which H. N. boasteth of by his Ministerie is onely to make them spirituallie happie and to set them as it were in a Fooles paradice by a speculatiue fancie dreaming of an happie estate heere vpon this earth And so he sheweth himselfe to all those that haue grace to
vs not spare to iudge our selues to the ende we may preuent this iudgement of the Lord according to the instruction and admonition of the Apostle Paul 1. Cor 11.31 For as he saith if we would iudge our selues we should not be iudged And yet againe he addeth further that when wee are iudged we are chastened of the Lord because wee should not be condemned with the world God giue vs grace that wee with the rest of the faithfull may make this blessed vse of all our afflictions yea grant it Lord wee most humbly beseech thee for Iesus Christ sake Amen Thus farre of the doctrine of our beliefe in the second Person of the Dietie or Godhead which is God the Sonne The ende of the second Booke THE DOCTRINE OF THE GOSPEL THIRD BOOKE VVHICH IS A PROCEEDING IN AN ORDERLY HANDELING OF THE SEVErall Articles thereof and namely concerning our Christian beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer WHEREVNTO IS ANNEXED A LIKE HANdeling of the Articles of our beliefe concerning the Church of God and those excellent prerogatiues which God through Christ hath bestowed vpon it 1. Ep of Iohn 5 7. The holy Ghost is one with the Father and the Sonne And Gospel 14.26 The Comforter which is the holy Ghost saith the Sonne whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I haue told you And ch 16.13 He is the Spirit of truth and leadeth into all truth Matth 12 31 32. Whosoeuer shall blaspheme the holy Ghost it shal not be forgiuen him neither in this world nor in the world to come T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS THIRD Booke briefly set downe in the Table following Beliefe in God the holy Ghost the third Person of the most holy glorious and vndiuided Trinitie THe Ground of this Article pag. 1 2 3 4. The sense and meaning of it pag. 5. 6 7 8. 9 10 11 12 13 14. The Promise of our sanctication by the holy Ghost pag. 15. The Comforts of Beliefe in the holy Ghost pag. 16. 17. 18. The Duties to be performed of vs to him in respect of the same yea simply in respect of himselfe in that he is God pag. 19. 20. The Danger of not beleeuing in God the holy Ghost pag. 21. 22. Beliefe that God hath a holy Catholike Church The Ground and warrant together with the sense and meaning according to the same ground pag. 23 24 25 26 27 28 29 30. 31. The Promise which God hath made to call and gather vnto himselfe a holy catholike Church pag. 32. The Comforts arising from the same pag. 33 34 35 36. The Duties of euery true member of the holy catholike Church pag. 37 â—8 39. The Danger of not beleeuing that God hath a holy catholike Church pag 40. 41. Beliefe that in the holy catholike Church there is a Communion of Saints The Ground and warrant of it and therewithal the sense and meaning agreeable to the same ground pag. 42. 43 44 45 46 47 48 49. The Promise which God hath made that there should be a Communion of Saints in his holy catholike Church pag. 50. 51. The Comforts in respect of this holy Communion pag. 51 52 53. The Duties of euery member of the church in respect of the same pag. 53 54 55 56. The Danger of not beleeuing yea and of not practising the duties belonging to this holy Communion pag. 57 58. Beliefe that to euery true member of the holy catholike Church belongeth forgiuenes of sinnes The Ground and warrant of it pag. 59. 60. The sense and meaning of it pag. 61. The Promise which God hath made to forgiue the sinnes of euery true member of his Church pag. 61. The Comforts arising from this Promise pag. 62 63. The Duties belonging to God in respect of the same Comforts pag. 63 64 65. The Danger of not beleeuing this Article pag. 66 67. Beliefe that to euery true member of the holy catholike Church of God belongeth the blessed immortalitie of the soule The Ground and warrant of it pag. 68. 69 70. The sense and meaning of it pag. 71. 72. The Promise of God touching the same pag. 72. The Comforts arising from thence pag. 73. The Duties to be performed to God in regard thereof pag. 74. 75. The Danger of not beleeuing the blessed immortalitie of the souâ—e pag. 76. 77. Beliefe that to euery true member of the holy catholike Church of God belongeth the glorious resurrection of the body The Ground of this Article pag. 78. c to 96. The sense and meaning according to the same ground pag. 96. 97. The Promise of God that the bodies of all and euery true member of his Church shall rise againe in glory pag. 97. The Comforts arising to our soules from this Article of our beliefe touching the glorious resurrection of our bodies pag. 98. 99. The Duties to be performed of vs to our God and Father through Iesus Christ both in our bodies and also in our soules so long as wee liue here in this world in respect of the same both gratious Promise and Comforts pag. 99 100. 101. The Danger of not beleeuing this Article pag. 102. Beliefe that to euery true member of the holy catholike Church of God belongeth the inheritance of euerlasting life both in body and soule The Ground of this Article pag. 103 104. The sense and meaning pag. 104. 105. The Promise of God that the inheritance of this euerlasting life both of body and soule vnited together doth belong to euery true member of his holy Catholike Church pag. 106. 107. The Comforts arising frrom this most gracious Promise to euery beleeuing soule pag. 107 108. 109. The Duties to be performed of vs to God in this life vnder the certaine hope of his performance thereof vnto vs in his due time pag. 110. 111. 112. 113. The Danger of not beleeuing this Article pag. 114. 115. The Conclusion of the Doctrine of the Gospel concerning the Articles of our Christian beliefe The Ground of our Christian faith or Beliefe in a general consideration pag. 115. 116. The Promise in generall pag. 116. 117. The Comfort generally considered pag. 117. 118. The Dutie likewise in generall pag. 118 119. The Danger of vnbeliefe and of disobedience to the doctrine of the Gospel in a like generall consideration pag. 119. 120. A generall description of the true iustifying faith in respect of all the Articles of our beliefe pag. 121. 122. These are the Contents of this third booke THE DOCTRINE OF THE GOSPEL III. Booke Beliefe in God the holy Ghost Question NOw what followeth in the Articles of our beliefe Answer I beleeue in God the holy Ghost ExplicatioÌ„ In these wordes wee make profession of our faith in the third Person of
the blessed and glorious Trinitie God the holy Ghost For in that we professe that we doe beleeue in him we doe also acknowledge him together with the Father the Sonne to be very God For we may not beleeue many creature no not in any holy Angell of God though they are spirits but onely in this Spirit who for most high excellencies sake is called the holy Ghost or the Spirit of God as we reade very often in the holy Scriptures Question First therefore to the ende we may know that not onely wee may safely but also that it is our bounden dutie to beleeue in the holy Ghost What ground and warrant of holy Scripture haue you that the holy Ghost is God Answer We haue the like proofes for the Godhead of the holy Ghost which we haue seene and considered of before for the proofe of the Godhead of our Sauiour Christ the onely begotten Sonne of the Father Question What manner of proofes were they And how may they bee a warrant to vs that the holy Ghost as well as the Sonne of God is very true God Answer First because the name of God secondly because the essentiall attributes or properties of the diuine nature thirdly because the works of the Deitie both in the creation and gouernment of the world generally and also in the Church more specially are all of them attributed to the holy Ghost as of right belonging to him as well as to the Sonne without any roberie done to the diuine Maiestie And last of all because the same duties of diuine worship and honour are due to the holy Ghost which doe onely belong to one and the same diuine Maiestie of God ExplicatioÌ„ proofe That the name and title of God is attributed to the holy Ghost not in respect of any excellencie of gifts and ministery vnder God but as of right and naturally appertaining vnto him from euerlasting to euerlasting wee may see it plainely Acts chap. 5. verse 3. compared with the 4. verse For whereas in the 3. verse the Apostle Peter had charged Ananias by his dissembling to haue lâ—ed to the holy Ghost in the very next verse as it followeth in the text he telleth him plainly that he had not lyed vnto men but vnto God Wherof also the present punishment of death Beliefe in God the holy Ghost which the holy Ghost inflicted vpon him The grouÌ„d of the Article is a most plaine proofe To this our purpose likewise serueth it notably that in many places of the holy Scriptures the same speeches and actions are indifferently ascribed to the Lord God Iehouah and to the holy Ghost which verily should not haue beene neither might without blasphemie haue beene done were not the holy Ghost verie true and eternall God As namely where it is thus written Leuit. 16.2 The Lord that is the Lord God Iehouah said to Moses Speake vnto Aaron thy brother that hee come not at all times into the holy place within the vaile before the Mercie-seate c. These wordes doth the Apostle Heb. 9.8 ascribe to the holy Ghost in that he saith that hereby the holy Ghost signified this that the way into the holiest of all was not yet opened while as yet the first Tabernacle was standing c. Likewise in the 26. chap. of the booke of the Prophet Moses called Leuiticus verses 12 13. where the Lord saith I will walke among you and I will be your God and ye shall be my people I am the Lord your God which haue brought ye out of Aegypt c. The Apostle Paul from the authoritie of these words concluding that God accounteth faithfull christians to be his Temples for saith he yee are the Temple of the liuing God 2. Cor. 6.16 he doth vse the like speech vnder the name of the holy Ghost 1. Epist chap. 6.19 saying Know ye not that your bodie is the Temple of the holy Ghost c. And chap. 3.16 to the like effect Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you For the latter part of the senteÌ„ce is the proof of the former And theÌ„ it followeth If any maÌ„ destroy the TeÌ„ple of God him wil God destroy for the teÌ„ple of God is holy which ye are Furthermore where it is said Deut. ch 9.18 that the children of Israel in former times prouoked the Lord Iehouah to wrath in the 63. ch of Isai verse 10. the holy Prophet chargeth them in the name of the Lord that they vexed the holy Ghost And so it is laid to the charge of the latter Iewes by holy Stephen Act. 7.51 Ye haue alwaies resisted the holy Ghost as your Fathers aid so doe ye In like manner the words which the Lord God vttered to his Prophet Isaiah ch 6.9 Goe and say vnto this people ye shall heare indeed but ye shall not vnderstand ye shall plainely see and not perceiue Make the heart of this people fat c. The same doth the Apostle Paul alledge against the obstinate Iewes in the name of the holy Ghost Act. 28.25 saying thus Well spake the holy Ghost by Esaias the Prophet vnto your Fathers saying Goe vnto this people and say By hearing ye shall beare and not vnderstand and seeing ye shall see and not perceiue c. So Heb. 3.7.8 the wordes which the holy Prophet spake in the name of God Psal 95.7 8. To day if we will heare his voyce harden not your hearts they are vttered by the Apostle in the name of the holy Ghost thus Wherefore as the holy Ghost saith To day if ye will heare his voyce c. And againe chap. 10. of the same Epistle the words which the Lord spake by his Prophet Ieremiah ch 31. verse 33. This shall be the couenant that I will make c. The same doth the Apostle attribute to the holy Ghost in these words The holy Ghost also beareth vs record for after that he had said before This is the Testament which I will make vnto them after those daies saith the Lord c. Moreouer Mark 12.36 Dauid spake by the holy Ghost that which he vttered Psal 110. as our Sauiour testifieth of him And againe that which is recorded of Dauids prophesie concerning Iudas who betraied our Sauiour the holy Ghost spake it by Dauids mouth as the Apostle Peter testifieth Act. 16. Yea all the holy Prophets of the Lord God that euer were by whose mouthes the Lord spake as Zacharias the father of Iohn the Baptist witnesseth Luk. ch 1. verses 68 and 70. And Peter also Act. 3.21 the same holy Prophets are said in like manner to speake by the holy Ghost as the same Apostle telleth vs againe in his 2. Ep. ch 1. verse 21. For saith he the prophesie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Thus then insomuch as the holy Ghost is so vsually intitled to the name
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
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 coÌ„cerning 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 Godâ—eâ—d 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 coÌ„sideration 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 coÌ„forting them all And for a most euident instance therof let vs consider it by the aboundaÌ„ce 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 coÌ„fort 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
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
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 reiectiō casting off which fell vpon thē if we should be foūd 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 Explicatiō 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 admonitiō 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 afflictiōs 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
appropriation of it to the Church of Rome though as we willingly confesse it was then for a long time one of the true particular Churches of Christ neither arrogated this title of catholike Church to it selfe Thus therefore the Popish doctrine concerning this Article is in all these points to be auoided of vs as erroneous and hereticall against the true meaning of it Yea their exposition of the word Beliefe as it is referred by them to the Church as though the meaning should be this that Christians doe thereby professe that they giue religious credit to all that their Church teacheth without any further examination and triall by the holy Scriptures it is vtterly a false interpretation of it Likewise the doctrine and practise of the Donatistes or of any other who contend that the Church must be perfectly holy here in this world and therefore do seperate themselues from Christian assemblies if so be all things be not reformed according to their mind and condemne them as if they were no true Churches this both their doctrine and also their practise are carefully to be auoided of vs as contrarie to the true faith of this Article seeing God hath described his Church in this life whether generally in the whole or in particular congregations to be a mixed company of true Christians with hipocrites as teares among wheate as good fish with bad c. Math. 13. On the contrarie they are to be auoided and condemned as going against the true beliefe of this Article who because the saluation of the Church and of euery member thereof is certaine therefore will haue no care of a godly life Such as were the heretikes called Prodestinatâ— and many Libertines euen to this day Beliefe that in the holy catholike Church of God there is a communioÌ„ of Saints Finally no person voide of the care of a godly and holy life The grouÌ„d and meaning of the article is to be accounted a member of the true Church of God which is alwaies in some measure holy in euery member of it euen here in this world Neuerthelesse wee may not peremptorily exclude any prophane person from the holy election of God because of his present prophanenes but vsing the meanes we are to hope still with patience that many such may in due time be conuerted to God and so declared to be of the number of those whom hee hath appointed to eternall life though for a long time they lay hidden from our knowledge in this respect Beliefe that in the holy catholike Church of God there is a communion of Saints Question Answer Explication and proofe LEt vs now come to the next Article of our beliefe What is that It followeth thus The communion of Saints The words I beleeue are here to be vnderstood againe as in the former Article and so they are in the rest of the articles following this as though they were expressed thus I beleeue the communion of Saints that is to say I beleeue that in the holy catholike Church of God there is a communion of Saints and that to them belongeth the forgiuenes of sinnes c as we shall further consider hereafter Question For the present Article what ground of holy Scripture haue you to warrant vs that we are to beleeue it Answer Euen that which followeth in the former text of the Apostle Paul from the 14. verse of that 12. chapter of his first Ep. to the Corinthians vnto the end of the chapter Explication This may well be the ground and warrant of it in deede yea and so forth also throughout the next chapter and in the 16. ch of the same Epistle verses 1. â— c. But because it might seeme ouer long to goe through so long a text of Scripture let vs stay our selues for the ground of â—â—ns Arâ— cle vpon that which remaineth of the 12. chapter Question Which are the words of the Apostle as you reade them there Answer 14 Thus it followeth For the body also saith S. Paul is not one member but many 15. Iâ— the foote would say because I am not the hand I am not of the body is it therefore not of the body 16 And if the eare would say because I am not the eye I am not of the body is it therfore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God disposed the members euery one of them in the body at his owne pleasure 19. For if they were all one member where were the body 20. But now there are many members yet but one body 21. And the eye cannot say to the hand I haue no neede of thee nor the head againe to the feete I haue no neede of you 22. Yea much rather those members of the body which seeme to be more feeble are necessarie 23. And vpon those members of the body which wee thinke most vnhonest or more base we put more honestie or as we may reade it more honour thereon and our vncomely parts haue more comelines on Atimotera Timen perissoteran 24. For our comely parts need it not but God hath tempered the body together and hath giuen the more honour to that part which lacketh 25. Lest there should be any diuision in the body but that the members should haue the same care one for another 26. Therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it 27. Now ye are the body of Christ and members in part Touching this text before we come to the rehearsall of the doctrine deliuered in the Sermon made vpon it let vs obserue that it falleth out very well and commodiously for vs that according to the diuine wisedome of the holie Ghost by whose direction the Apostle wrote these Articles of our faith which are of so neare affinitie ExplicatioÌ„ and proofe are so nearely and successiuely conioined and knit together in one and the same chapter For the doctrine of he holy Ghost sheweth the immediate Caller and Sanctifier both of the Church and also of the communion of Saints Againe the doctrine of the Church is as wee may say the rule of the communion of Saints And the doctrine of the communion of Saints is a further explication vnfolding of the true nature of the Church it being here coÌ„sidered more particularly in the distinct meÌ„bers of it Now therefore in the former text I meane in the 12. and 13. verses of this chapter the Apostle as we haue alreadie seene hath shewed that the Church though it hath many members is yet but one body and so hath a holy and mysticall or spirituall vnion with our Sauiour Christ the head of it In our present text the same our Apostle declareth further that though it be one onely yet it hath many membâ—rs and that the diuerse members haue diuerse faculties and accordingly diuerse
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ— earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâ—d to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions
resurrection of the body Wherevpon worthily doth the holy Apostle set down a very graue admonition and reproofe against this wicked opinion and against that godlesse prophanenes which attendeth vpon it with an earnest exhortation to stirre vp the Corinthians and all Christians to striue to the contrarie as it followeth in the two next verses of our text Question Which are the Apostles words Answer 33. Be not deceiued saith S. Paul euill speeches corrupt good manners 34. Awake to liue righteously and sinne not for some haue not the knowledge of God I speake this to your shame Explication In these wordes of S. Paul his holy admonition is this that the Corinthians and likewise all other should beware lest they should be at any time seduced vnder any pretence of reasoning about this matter or concerning any other principle of religion for probabilitie of disputations sake For such opposition of science falsly so called is very dangerous according to that 1. Tim. 6.20.21 For saith the Apostle while some doe professe that course they haue erred concerning the faith Yea though it may be that some Christians are not so disposed of themselues yet as he giueth them also to vnderstand it is very dangerous for them to haue any familiaritie with such kinde of persons and to lend their eare to their cauilling contradictions It is also as hee further aduertiseth the Corinthians a fruite of an ignorant and vnsetled minde to be doubtfull in any principle of religion And to be alwaies learning and neuer to come to a grounded perswasion of the truth is a shame to all such professours of the Gospel Yea it is the high way to euerie hereticall fancie according to that rebuke which our Sauiour gaue the Sadduces in telling them that they erred because they knew not the Scriptures nor the power of God And the Apostle telleth the Corinthians very roundly that it might iustly be a speciall reproach vnto any among them to be ignorant and vnsetled because God had most clearely set vp the light of his truth and caused knowledge and euery good gift fit to giue knowledge to abound among them Hitherto of the Apostles admonition and reproofe His exhortation is this that the Corinthians and likewise all other Christians as was said before should haue great care to awake in a right manner from all sinne all the daies of their liues here in this world so that holding faithfullie and inuiolably this holy principle of religion together with all the rest of them they might with the rest of Gods Saints rise againe with their bodies not to shame but to immortal glory And that they should not vnder a pretence of spirituall awaking and arising inwardly in their minde to embrace their owne fancies and therewithall to impugne the doctrine of the resurrection of the body as some among them did because as he telleth them nothing else could ensue vpon this course but a prophane vniust and godlesse life Thus farre hath the holy Apostle proceeded in the proofe of the first question concerning the resurrection of the bodies of the faithfull to wit that it is a most sure and certaine truth that they shall rise againe at the end of the world NOw followeth the second question touching the manner of the resurrection of the same their bodies And this question is so lincked with the former as appeareth by the manner of the Apostles propounding and handling of it that it may be euident vnto vs thereby that he had to deale with some very waiward persons who would not easily be satisfied with the former reasons though they are most weighty but continuing still in their former doubt did preiudice the truth with a further scruple about the manner of the resurrection how and after what sort it should be Neuerthelesse so great was both the zeale of the Apostle for the glory of God in the iustifying of his truth and also his desire after the saluation of all the children of God that he refused not to answer to this questiō also euen for their sakes among those that were cōtrarily minded whosoeuer would by any meanes be induced to yeeld themselues teachable and obedient to the truth of God in this point at the last The lincking of this question with the former by such as were so waiwardly disposed is contained in the 35. verse And the further answer of the holy Apostle both to the first thus repeated is as it followeth more briefly verses 36.37.38 and then to the second newly propounded by a more large discourse as it followeth thenceforth from the 3◠verse to the 51. of the chapter Question First therfore which are the words of either question thus lincked together as they are ascribed by the Apostle to the waiward persons whom we speake of Answer They are these 35. But some man saith the Apostle will say How are the dead raised vp and with what manner of body come they forth Explication That these words are vttered in the name of waiward persons it is euident by that answere which the Apostle giueth vnto them For if they had beene teachable and desirous to haue beene further informed hee would not haue answered so sharply as he doth Thou foole c. The first question therefore is in these words frowardly repeated againe as presupposing an impossibility in the matter in such sence as the Epicures before mentioned are in heathen writers reported to aske scornfully how the world could possibly be made of nothing what leauers c. were vsed to the making of that worke The second is also propounded with like minde as though the first being in the opinion of the aduersarie vnanswerable this should so much the rather preiudice the second as if it were said thus There is no likelihood at all that the body should possibly rise againe For who is so cunning that hee can tell what manner of bodies they should then be whether such as they were before or no. But let vs come to see how the Apostle doth notably both frustrate the obiection of impossibility touching the first question and also cleare the second concerning the manner of the resurrection Question And first how doth he answer the obiection of impossibility Answer He doth it in these words 36. O foole saith he that which thou sowest is not quickened vnlesse it die 37. And that which thou sowest thou doest not sow that body which it shal be but bare corne as it falleth of wheat or some other 38. But God giueth it a body at his pleasure euen to euery seede his owne body Explication Here the holy Apostle as we see doth by a sharpe rebuke like vnto that Gal. 3.1 O ye foolish Galatians c with very graue and Apostolicall authority set the ouer-wise among the Corinthians to schoole that they might learne their lesson euen from that common experience which the yeerely husbandry of the husband man afordeth to them and to vs all For in so much as the
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
of honour chaines bracelets c. to the dignitie of being the Sonnes and daughters of the most high God and heires of his heauenly kingdome What is this present life which is but as a vapoure full of all labour and sorrowe c. to this euerlasting and most blessed life Let vs read the book of the Preacher with due attention and we shal confesse with king Salomon that it is so Read also Mat 6 19. c. where our Sauiour who is greater then king Salomon telleth vs that the moth and cancker doe fret and consume al earthly treasures and therefore counselleth vs with most wise counsell to lay vp treasures for our selues in heauen that our hearts may be fixed there Reade also Luke 12.32.33.34 And chap 16 8 9. Make yee friendes saith our Sauiour of the riches of iniquitie c. And Iohn 6 27. Labour not for the meate which perisheth but for the meate which endureth to euerlasting life which the Sonne of man will giue vnto you for him hath God the Father sealed To the which purpose consider also and meditate diligently vpon the example of Saint Paul Philip 3 7. c and verses 20.21 And vpon the example of Moses Heb 11.24 c. And vpon that instruction which Saint Paul giueth Timotheus 2. Ep chap 2 verses 1.2 c. to the end of the 13. verse And secondly for the proofe of the second branch of the answer the same examples may likewise well serue Consider furthermore the often exhortations contained in the holy Scriptures where this chiefe benefite of euerlasting life is vsed for a chiefe reason to moue euery estate and condition of the seruants of God both rich and poore magistrate and minister of the word c. to the duties both of their seuerall callings and also to those that belong to them in common in that they are Christians As for example Gal chap 6. verses 7.8 9.10 Be not deceiued saith the holy Apostle God is not mocked for whatsoeuer a man soweth that shall he also reape For he that soweth to his fleshe shall of the fleshe reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting Let vs not therefore bee wearie of wel-doing for in due season wee shall reape if wee faint not While therefore wee haue time let vs doe good to all men but specially to them that are of the houshold of faith And 1. Tim chap 6. verses 17 18.19 Charge them that are rich in this world c. that they doe good and be rich in good workes and readie to distribute and communicate Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life And touching the dutie of Ministers of the Gospell Reade 1. Pet 5.1.2.3.4 The Elders which are among you I beseech who am also an Elder and a witnes of the sufferings of Christ and also a partaker of the glory that shall be reuealed Feede the flocke of God c. And when the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glory And 1 Tim 6.12 Fight the good fight of faith saith Saint Paul to Timotheus lay thou hold of eternall life wherevnto thou art also called c. Now more generally concerning all Christians read 1. Thes 5.8.9.10 c. Let vs which are of the day be sober c. For God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ who died for vs c. Wherefore exhort ye one another c. Read also Titus 2 11. c. The grace of God which bringeth saluation vnto all men hath appeared And teacheth vs that we should denie vngodlines c. And 1. Iohn chap 3 verse 3. Euery man that hath this hope purgeth himselfe c. And in the Epistle of Iude verses 20.21 Beloued edifie your selues c. looking for the mercie of our Lord Iesus Christ to eternall life From these and such like places of holy Scripture we see plainly what ought to be the scope of euery mans naturall life and of all the studies and actions thereof and that euen because God hath ordained vs to this euerlasting life And not without very iust weighty reasō seeing as was touched before if we looke to haue our enterance and eternal abiding in the kingdome of glory we must of necessitie haue first of all an enterance and some continuance also and proceeding in the duties of the kingdome of grace And that euen from the first time of our calling so long as God shall of his goodnes prolong our liues Read Eccles 12 1. c. Remember thy Creator in the dayes of thy youth c. And Luke 13. verse 24. Striue to enter in at the straite gate c Heb 3 12.13 14. And 2. Pet chap 2. verses 5.6.7 10 11. But how I pray you is this performed or minded of vs Doe we not see the cleane contrary among all sorts and estates of people Euery man almost seeketh after worldly riches and honours how mony may come merily in that they may liue in pleasures and builde their neastes on high c. Euerlasting life is the least part of the thoughts of the greatest part of all sorts of people Verie fewe studie and labour to walke in the waies of the kingdome of heauen Would to God we would better bethink our selues of the holy doctrine of the Gospel concerning the vanitie of riches the vncertaintie of life and the fearefull euent of all inordinate ioyes and endeuours after the vaine things of this transitorie world Read the parable of the secure and voluptuous rich man Luke 12 15 16. Thou foole saith our Sauiour this night wil they take away thy soule c. Read also chap 16 19. c. The rich man died and was cast downe to Hell torments And as our Sauiour saith else where What shall it profit a man to winne the whole world if he loose his soule Verily the benefite of our natural life ought to be of great weight with vs to moue vs to glorifie God the giuer of it as Psal 95 verse 6. and Ps 100. But infinitly much more ought the promise and assurance of euerlasting life to prouoke vs herevnto Thus much concerning the second branch of the answere For the proofe of the third branch read Rom 8 18. I count saith the Apostle that the afflictions of this present time are not worthy of the glory which shal bee shewed vnto vs. Likewise 2. Cor 4.16 17 18. And 1 Pet 4 12 13 14 and 19. Read also the incouragement which our Sauiour gaue vnto all his Disciples Luke 6 20 23. Blessed are ye when men hate ye c. Reioyce in that day and be glad for great is your reward in heauen Dauid hauing the promise of the kingdome of Israel waited for it with patience indured many afflictions and fought many a battell that it might be established vnto him
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 coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s 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 dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing 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 â—orme 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 afâ—er 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 meanâ—esse 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 â—â—e 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 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e 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 tutissiâ—am 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 occupâ—tion 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 â—ne 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 vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual 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 yeâ—â—hough 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 5â—2 20. read willingly â—alking 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 â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
God euen from the beginning of the world THese things thus obserued Let vs now come to the secoÌ„d daies work the which Question for our more familiar vnderstanding we vse to cal Monday What did the Lord create in it Answere The Lord so cleared and ordered the regions of the aire as they might be most commodious for the placing of all heauenly creatures in their proper seates limits and circuites as it were in their chambers and lofts each aboue other and likewise that all earthly creatures might liue comfortably vpon the earth euery one according to their kindes when they should afterward be created As it followeth in the 6.7 8. verses of this first chapter of Genesis Question Rehearse Moses his own words as they are there conteined Which are they Answere They are these Againe God said Let there be a firmament or as it is Englished more agreeable to the Hebrew word in the margent of our Bibles Let there be a spreading ouer and therewithall aire in the middest of the waters and let it seperate the waters from the waters 7 Thus God made a certeine firmament or spreading ouer as before and separated the waters which were vnder the same firmament from the waters which were aboue it and it was so 8 And God called this firmameÌ„t heaueÌ„ so the euening the morning were the 2 day The work of the Lord in this second day though it be recorded but as one yet it is a very great and a gratious one For therin he fitted the regions of the ayre for all excellent vses that the Sun and the Moon and the Starres might haue their places courses in them that the clowds might haue their place course as the bottels of God to water the earth in due time that the snow and the haile might be congealed and spred abroade in their due seasons c. And that the earthly creatures might haue a cleare and thin not a grosse and foggie aier to draw their breath in and that also to this end the windes might with their blasts purge the same For to these if ther be any such like purposes God in this second day fitted the whole aier and disposed of the seuerall regions as it were the sollers and loftes and chambers thereof according to that of the 104. Psal verse 3. The Lorde layeth the beames of his chambers in the water and hee maketh the clowdes his Chariot and walketh vpon the wings of the winde And verse 13. Hee watereth the mountaines from his chambers And Gen 7.11 it is said to note aboundance of rainâ— that the windowes of these chambers were opened the which are called the windowes of Heauen Likewise Mal 3.10 In this respect also the clowdes are called the bottels of Heauen Iob 38.37 On this day also this part of the firmament had a disposition giuen it in the times and seasons therof to ingender snowe and haile c. Of the which wee read in the same 38. chapt of the booke of Iob. So that from hence wee may not vnfitlie gather that the clowdes and the windes had their creation in this second day besides that all was fitted to all ends before specified Read also Iob chap 38.9 where the clowdes are said to haue beene the couering of the Sea while darknesse was as the swadling bands therof Amos 4.13 God is the Creator of the windes Thus therefore did the Lord in the second day cleare and order the aire in most excellent manner euen before the deepe gulfe of the waters were emptied out of the earth and before ther was any drie land at all to the end that herein as well as before and as we shall haue occasion to obserue afterward the wisedome and power and goodnesse of God might rather be considered in it selfe then from the reason of naturall causes as the ouerwise Philosophers of the world haue too busilie accustomed themselues to doe for want of the true knowledge of the word of God herein This firmament or spreading out and the ordering of the aire and namely of that region or circular space which the Lorde hath appointed for the raine and moysture of heauen to be staied in ouer our heads and euen this lower aire also wherin we liue and breath God called heauen that is he appointed them to be as wee may say the aiery heauen according as wee vse to call the foules or raine and such like things which are in these partes of the aier the fowles or clowdes or raine of heauen c. This as Moses assureth vs was God his wise gratious and mighty work in the second day For the which we ought to glorifie praise his most holie and glorious name as Ps 148.4 Question THe worke of the third day is next Howe doth Moses reporte that Answere It foloweth thus in the 9. 10. 11. 12. 13. verses of the same 1. chap of Gene. 9 God said againe let the waters that be vnder the heauen gather themselues or flowe together into one place and let the drie land appeare and it was so 10 And God called the drie land Earth and he called the gathering together of the waters Seas and God saw that it was good 11 God said also let the earth bud forth the bud of the hearb that seedeth seed the fruitfull tree which beareth fruit according to his kinde which hath his seede in it selfe vpon the earth and it was so 12 Thus the earth brought forth the budde of the hearbe that seeedeth seede according to his kinde also the tree that beareth fruit which hath his seede in it selfe according to his kinde And God saw that it was good Explâ—cation and proofe 13 So the euening and the morning were the third day This day was that which we commonly call Tuesday Here are two mightie workes of God The one the clearing of the land as before the Lord had cleared the ayre The other the replenishing of the earth with hearbes and trees bearing their seedes and fruits But because the clearing of the earth from the waters could not be done without another worke for the conveyance and as we may say channelling and banking in of the Seas Note also that the riuers and fountaines or springs of water were ordered disâ—oâ—ed in this day read Reuel 14.7 therefore we may iustlie vnderstand this to be a third worke of God vpon the third day The least whereof could not possiblie be wrought and brought to passe but by an Almightie and creating power Of these things therfore let vs stand to consider a little that our mindes may be the better informed concerning the greatnes and excellencie of them by the help of some other testimonies of the holie Scriptures which doe worthilie stand in the commemoration of the same And first for the clearing of the earth by the emptying of the waters it is spoken of as of a worke of a newe creation For before this it was as if it had not
were the Christ that should come or whether they should looke for another or no. But how may this be accounted a witnes Question giuen of our Sauiour Christ and for a confirmation that he is the true Christ when as it may seeme rather to be a recalling or recanting of all his former ministerie and testification into question and doubt Answere That Iohn was in no doubt at all himselfe but remained the same man in prison that he was before in the time of his libertie our Sauiour Christ doth plainely confirme as it followeth in the same places of holy Scripture Explication and proofe Our Sauiour doth so indeede For as he saith euen to preuent this doubt Iohn was no reed shaken with the wind but a Prophet yea greater then a Prophet c. These words make it plaine that Iohn sent his Disciples to our Sauiour with such a message not for that he himselfe was in any the least doubt of it but for their confirmation whom he sent and for the confirmation of many other from that answere which our Sauiour should giue This doubtles was the holy and wise purpose of Iohn in this practise of his And he taketh a very fit occasion giuen him vnto it by that report which his Disciples brought vnto him of the great works which our Sauior wroght And beside what more excellent way might he haue taken being shut vp himselfe then to direct his Disciples to vse their libertie in making resort to him by whom onely all true libertie redemption and saluation is to be found and who alone was able to put them out of all doubt and to establish them in the true faith Thus therefore â—he holy deuise of Iohn in sending his Disciples to our Sauiour was not of doubtfulnes in himself but to deliuer theÌ„ froÌ„ their doubting In which respect it is worthy to be marked of vs how our Sauiour did most excellently fit his answer and how God also by his diuine prouidence so disposed that at the very time when Iohns Disciples came to our Sauiour they found him working many and great miracles Luke 4.7.21 Then the which nothing could be more auailable to perswade them of that truth whereof they were in doubt according to that which we reade Iohn 10.41.42 Manie resorted to our Sauiour and said Iohn did no miracle but all thinges that Iohn spake of this man were true And many beleeued in him there And thus we haue by the grace of God collected gathered together the manifold testimonies of Iohn the Baptist tending all to the manifestation of our Sauiour Christ at the time of his entrance into his publike estate and condition of life The fruit also whereof was mentioned euen now in that they acknowledging all things to be true which Iohn spake of our Sauiour they beleeued in him and were no doubt thereby induced so to doe as were many thousands more From this whole discourse concerning Iohn the Baptist and his ministery we may iustly conclude now as was affirmed at the first as well from the prophecies which went before of him as by the historie shewing the accomplishment thereof that he was in speciall manner ordained and prepared sanctified furnished and authorised by God himself to be a most notable honourable instrument of his to this excellent end and purpose that he might be a speciall witnes of the comming of the true Messiah our Lord and Sauiour into the world according to that which we reade in the Euangelist Iohn ch 1. verses 6 7 8. who writeth thus of him There was a man saith he sent from God whose name was Iohn The same came for a witnes to beare witnes of the light that is of Christ that all men through him might beleeue He was not that light but he was sent to beare witnes of the light So that now there remaineth nothing to be said further of Iohn in this our exercise but that he who was so famous and faithfull a witnes to and of our Sauiour Christ in his life time was honoured of God with the crowne of martyrdome by his death in that he died a most constant holy witnes both of the iustice of the law in that speciall reproofe of Herod for the which hee was put to death and also of the righteousnes of faith in Christ to whom hee sent his Disciples as vnto the onely true Messias and Sauiour not long before the same his death Reade Matth. 11.2 c. And somewhat more fully Mark 6.14 c. But touching our selues and all other this addition we may make and truly affirme that in so much as God hath sent so singular a witnes to the appearance of his Sonne whosoeuer doe not beleeue in that Christ to whom Iohn the Baptist gaue testimonie cannot possibly beleeue in the true Christ And not onely so but this also may we truly affirme that whosoeuer will not be carefull more and more to confirme and strengthen their faith in the true Christ from the same testimony of Iohn the Baptist they doe neglect a fundamentall prop and stay thereof as may be euident both by the diligent record of it by euery one of the Euangelists as we haue seene and also by the often repetition thereof in the sermons and speeches of the Apostles as wee may reade Act. 10.37 and ch 11.16 and ch 13.24.25 and ch 19.4 Yea so that ch 1. verses 21.22 when an Apostle was to be chosen in the roome of Iudas such a one onely is prescribed to be eligible and as we may say capable of the holy office of Apostleship as had bin acquainted with Iohns ministery To God therefore be all singular praise and honour and glory from vs and his whole Church for this so excellent a witnes and Martyr of his and of our Lord Iesus Christ And he vouchsafe also to giue vs the right vse of this so worthie a testimony among other of his holy Prophets and of the Apostles of our Sauiour Christ that our weake and doubtfull hearts may be more and more established in the faith of the same our onely true and alone Sauiour to whom with the Father and the holy Ghost be all honour and glory now and for euer Amen ANd thus from the discouerie and manifestation of our Sauiour Christ at the time of his entering vpon his publike estate and condition of life we come to inquire of this most excellent part and remainder of the same his life as of that whereunto all the former discourse and preparatorie ministerie of Iohn the Baptist tended For albeit euery part of the life of our Sauiour as hath beene already declared is reuerendly and religiously to be regarded of vs euen from the time that he was first put into swadling clothes yet most of all is the latter part to be chiefely pondered and weighed as that wherein hee executed and performed in speciall manner all the parts of his most holy office of his Kingdome Prophetship and
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is