incourage his Disciples saying Feare not little flocke it is the Fathers pleasure to giue you a Kingdome Secondly that God as a most louing and bountifull Father wil indue and furnish his children with all spirituall gifts graces c. consider it from the parable of our Sauiour Christ Luke chap. 15.22.23.24 The prodigall child hath spent all his worldly riches but his Father inricheth him with a spirituall treasure and feedeth him with heauenly dainties c. Read also Isa ch 11.9 ch 54.13 Call to mind againe Eph. 1.3 and verses 16.17 c. For the third branch read Math. 6.31 Take no thought saying what shall wee eate c. For your Father saith our Sauiour Christ knoweth that ye haue need of all these things But seeke ye first the Kingdome of God and his righteousnes and all these things shal be ministred vnto you Seeing God is minded as we haue seene before to giue his children a heauenly Kingdome doubtlesse he will not denie them earthly things so farre as is meete for them Seeing hee hath already giuen his owne sonne for vs how shall he not with him giue vs all things also Rom. 8.32 Fourthly that God is minded to beare with the infirmities of his children that are carefull to obey him read Mal. chap. 3.17 They shall be to me saith the Lord of Hostes in that day that I shall doe this that is execute my iudgements against the wicked for a flocke and I will spare them as a man spareth his owne sonne that serueth him Then shalt thou returne and discerne betweene the righteous and the wicked betweene him that serueth God and him that â—erueth him not Read also Psal 103.8.9 The Lord is full of compassion slow to anger and of great kindnes He will not alwaies chide neither keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities As high as the heauen is aboue the earth so great is the mercie of God toward them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs. As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but aâ—st And Psal 13â— 3.4 If thou Lord straitly markest iniquitie O Lord who shall stand But mercie is with thee that thou maiest be feared Fiftly that when God correcteth his children he doth it in loue reade Heb. 12.6 And that as a fruite of his loue he keepeth measure wee reade Psal 89.32.33 And Psa 125.3 The rod of the wicked shall not rest on the lot of the righteous c. Finally that God of his most gratious and fatherly goodnes will heare the complaints and supplications of his children in all their necessities iâ— is euident by this that our Sauiour Christ hath most comfortably taught and commanded and incouraged vs to pray to God as to our heauenly Father Math. 6.9 c. And chap. 7. verse 7. c. Aske saith our Sauiour Christ and it shall be giuen vnto you c For what man is there among you who if his sonne aske him bread would giue him a stone Or if hee aske fish will hee giue him a Serpent If ye then who are euill saith our Sauiour can giue your children good gifts how much more shall your Father which is in heauen giue good thinges to them that aske him Yea as wee reade further Luke chap. 11.13 How much more saith our Sauiour Christ shall your heauenly Father giue the holy Ghost to them that desire him It is very comfortable also that wee reade in the same Chapter from the â— verse Which of you shall haue a friend c. And Iohn chap. 16.23 Our Sauiour Christ is earnest in this point Verily verily saith hee I say vnto you whatsoeuer ye shall aske the Father in my name hee will giue it to you For as it followeth vâ—rse 27. the Father himselfe loueth you because ye haue loued mee saith our Sauiour Christ and haue beleeued that I came out from God Thus farre of the comforts of this that God vouchsafeth to bee a Father vnto vs. THe duties pertaining to the comfort of this Article of our faith are next to be considered of vs. Question Which are they Answere First in so much as it is our principall comfort that God is our Father and that of his meere â—auour and grace it is our dutie first of all to beare in remembrance what our miserable estate is from our naturall parents of whom wee are conceiued in sinne and borne in iniquitie Yea that as wee arâ— naturally descended of them wee are no bettâ—r then the children of the Diuell to whom the wrath of God is due for euer and euer This I say we are first of all to call to remembrance to the end we may continually put our selues in minde of that constant and euer increasing thankfulnes which iâ— due for so iuestimable and euerlasting a benefit and aduancement Secondly it is our most bounden dutie to withdrawe our selues from all the wayes motions and lustes of our owne sinnefull flesh and of this worlde and of the Diâ—ell Thirdlie it is our dutie to walke most chearfullie The Duties in all humble obedience and childe-like dutie toward God our heauenly Father beeing sorie aboue all things that wee haue hetherto bene so vndutifull vnto him Fourthlie wee are likewise admonished that it is our duety in that wee are children of God to bee imitators and followers of the same our heauenlie Father in all his most noble and diuine vertues so farre as wee may imploye our selues for the common benefit of all men speciallie concerning our Christian brethren who are members of the same houshold of faith with vs. Finallie in that wee beleeue in God to be our Father it is our bounden dutie to depende vpon his Fatherlie prouidence and in all things to account our selues to bee most gratiouslie dealt with and ordered in whatsoeuer estate and condition of life he hath placed vs for the time of our so beeing and so long also as it shall seeme good vnto him that wee doe so abide and remaine ExplicatioÌ„ proofe These speciall dueties doe verie iustlie arise from the comfort of this so principall a point of ourfaith as may appeare by the proofes heereafter following Touching the first the Proph Ezekiel may be a worthie admonitor vnvnto vs in the name of God himselfe chapt 16. of his Prophesie from the beginning of the chapter in a very large and elegant discourse manie verses togither though verie sharpe and reprehensiue as the intollerable ingratitude of that people had fullie deserued Sonne of man saith the Lorde cause Ierusalem to knowe her abominations And say thou thus saith the Lorde God vnto Ierusalem Thine habitation and thy kindred is of the lande of Canaan thy father was an Amorite and thy mother an Hittite And
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâ—e prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâ—ld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ„ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
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
of this point of our inquirie for this time Question What is the comfort of all these laide as it were in the ballance together I meane that the Lord our God one onely alwaies without any change is both infinitely w se and also infinitely mercifull and righteous and most constant faithfull and true whereunto let vs adde that he is also of an infinite and almightie power What I say is the comfort of all these laide as it were in the scholes together Answere Explication and prooâ—e The comfort hereof shall be found by due estimate to be aboue all valuation waight It shall verily be found to be so to all true beleeuers If as was said in the beginning of this part of our inquirâ—e God did onely perfitly know how to doe vs good but were not able to performe it or if being both wise and able hee were not likewise willing or being wise and able and willing if he were not faithfull and constant to confirme and establish his mercy toward vs there might be some cause of doubt and discomfort But seeing all these meete and are perfectly linked together yea infinitely aboue all that perfection which we are able throughly to discerne so that God is euery way good yea perfect goodnes it selfe and therefore may iustly be called the God of all consolation and comfort as was answered before the comfort of the faith of euery true beleeuer must needes exceede all comfort of sence yea of the vnderstanding it selfe Let vs therefore I pray you here call againe to minde The Duties the holy exhortation of the holy Psalmist Psal 31 24. All yee that trust in the Lord be strong c. Psal 34 8. Tast yee and see that the Lord is good blessed is the man that trusteth in him Let vs againe and againe to the increase of our comfort consider that which is written Psal 37 3 4 c. and 55 22 Heb. 13 56 and ch 6 17 18. Where the Lord to the end hee might certifie vs of his immutable counsell and purpose of confirming his mercy to his faithfull children hee hath added his oath to his promise Doubtlesse the Lord will not leaue the least of his in the least of their troubles much lesse will he leaue theÌ„ in the greatest of them Pro. 24 16. Ps 27 3 4 c. and 76 7 8 145 14 and 146 7 c and Ps 91. Which is to this purpose a most comfortable Psalme And thus feeding and solacing our soules with the comforts of our faith in our one onely true God Let vs cheerefully proceed to the consideration of the duties belonging to the same FOr is it not thinke you most equall that according to the comfort of faith which as hath beene shewed is vnspeakable that there should be at the least in some speciall measure an answerable care and desire to shewe forth speciall fruites of true thankfulnes and obedience to so good a God who is all perfection of goodnes it selfe Question I say is it not thinke you so meete Answere It cannot with any reason be denied but that it is most equall and iust that it should bee so according to the determination of God himselfe who in the beginning of the 17. ch of Gen. saith thus to Abraham the father of the faithfull I am God all sufficient walke thou before me and be vpright ExplicatioÌ„ proofe This indeed may well be a general ground of all obedience as a iust fruite due to the manifold comfort of our faith in one onely true God For in that the Lord saith I am God alsufficient he giueth therby assurance of al protection and blessing according to that ch 15,1 I am thy buckler and thine exceeding great reward And the wordes following in the 17. ch Walk before me they are words requiring all good seruice and dutie as it is further expressed in the other wordes next after them Be thou vpright Or as they may well be englished Be thou entire that is See thou detract no part of holy obedience but obey in one dutie as wel as in another And accordingly there is no doubt but Abraham had conscience and care of walking in such a kinde of obedience before God euen from the comfort of Gods couenant made with him as the former words of God doe declare Read also the notable example of Iosua and of the people of God Iudges ch 24 14 15 16 17. We wil serue the Lord say they all For he is our God But it shall be profitable for vs to inquire more particularly into the seuerall duties as we haue done into the seueral comforts The which though peraduenture it will be found painfull to doe yet in so much as this our labour is imploied about the getting of treasure to the most precious inriching of our poore soules let vs therfore account no paines or trauaile too great to be spent about it remembring well what toile with extreame danger worldly minded men are usually content to indure in an vncertaine hope of obtaining earthly that is to say transitorie and deceiuable riches as our Sauiour Christ calleth them Luke Chap. 16 9 c. And further also let vs herewithall obserue concerning the duties of faith that some of them may be accounted as more appertaining to the truth vprightnes of iudgement Others to the purenes of affection answereable to the vprightnes of the same good iudgement holy discretion And some againe are belonging to life and conuersation as outward fruites of both the former Of these duties therefore let vs henceforth inquire according as the occasion shall be ministred vnto vs and that in such order as we haue inquired after the comforts And first which are the duties belonging to the comfort of this that the Lord who hath created vs vouchsafeth to be our God and that he hâ—th choseÌ„ vs for his inheritance and therefore hedgeth and walleth about buildeth and planteth among vs as it were in his fee-simple esteeming the children of the world but as coÌ„mon or wast and heath ground in comparison of his church Which Answere I say are the duties belonging vnto this comfort Question As the Lord of his most free grace hath set vs vp to be a precious and peculiar people euen as it were a choise inheritance to himself as we haue seene before â—ort is our most Founden dutie as a necessarie fruite of our faith to set vp and aduance him aboue all in our hearts esteeming him as our most honourable portion and inheritance for euer yeelding also at al times the best and most plentifull fruites of obedience which possibly we may Explication and proofe It must needes be so according to thâ—t we read Dâ—ut 26 verses 16 1â— 18. 1â— And Psal 1â— verse â— and Psal 119. verse 57. And Isay chap. â— 1 c. Read also Leuit 1â— â— 4 c. in many verses of that chapter Ye shall doe thus and thus c
God is in all things beneficiall to vs pittying tendering vs in all our necessities though we are altogether vnworthie it is likewise our duty to our ability to doe good vnto all though specially to those that be of the houshold of faith as God himselfe coÌ„mandeth Finally it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies Yea euen of those which he maketh vs partakers of by any of his good and holy instruments ExplicatioÌ„ proofe It is most meet that we should do so indeed For whosoeuer the instrument may be and howsoeuer we are to be in some measure thankfull to them Yet God is the onely author and therefore the whole praise must principally redound to him alone according to that which we read 1. Cor. 3.21.22.23 Read also Psal 13.5 I trust in thy mercy mine heart shall reioice in thy saluation I will sing vnto the Lord because he hath dealt louingly with me And Ps 22. ve 22. c. Praise the Lord ye that feare him c. For he hath not despised nor abhorred the affliction of the poore c. and 27.6 Ps 30. verses 11.12 Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded me with gladnes Therefore shal my tongue praise thee and not cease O Lord my God I will giue thankâ— to thee for euer And Psal 71.14.15.16 Read also Psa 103.1 c. and Psa 116.1 c. and Psa 136. The whole Psalmes is singular to this purpose And Isai 63.7 There are many other places like to these Touching the other branches of this answer read for the proofe of mutual forgiuenes Math. ch 5.23 c. and ch 18.21 22 c. to the end of the chap And Luk 17 3 4 and Col 3 12 13. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind meekenes long suffering forbearing the one the other forgiuing one another c. And for mutuall beneficence read Gal. 6 verses 9.10 Let vs not be wearie of well doing c. And while we haue time let vs doe good vnto all c. Thus much for the present touching the duties of faith from the comfort of Gods mercies IT followeth that you shew what duties belong to the comfort of faith in respect of the incorrupt and most perfect righteousnes of the Lord our God Question which are they Answere The righteousnes of God noteth his faithfulnes in the certaine and sure performance of all his gratious promises and therefore we are in this respect most thankfully and dutifully to praise him It noteth also the seueritie of his Iustice in the punishment of the wicked for the which we are not onely to praise him but also to feare before him Finally the righteousnes of God doth note the whole vprightnes of his wiâ— and nature as the perfect rule and ground of all righteousnes and therefore we are iustly to account euery word of God and all his waies and works aboue all exception most perfectly iust ExplicatioÌ„ proofe It is very iust indeede that we should so doe The iust Lord saith the holie Prophet is in the middest of his Citie he will do no iniquitie euery morning doth he bring his iudgment to light he faileth not but the wicked will not learne to be ashamed Zeph. 2.5 Neuerthelesse as the Lord in the same place sheweth further by his holy Prophet it is the duty of his people to feare him because of his iudgements and to receiue instruction c. Read also Isa chap. 26.9 And Psa 52 6. The righteous shall see it and feare And Heb. 11.28 29. Let vs haue grace wherby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire I know O Lord saith the holy Psalmist that thy iudgements are right and that thou hast afflâ—â—ted me iustly Or in truth in fide that is no otherwise then thou hast forewarned in thy word That wee are to praise God for his righteous iudgements against the wicked read Psal 9.11.12 and 35.8.9 c. and 44.5.6.7.8 and 47.11 c. and 52.9 and 38.10.11 and 64.9.10 and Psal 119.62 At midnight will I rise to giue thanks vnto thee because of thy righteous iudgements That is for those righteous lawes of God the breach wherof he iustly punisheth vpon the wicked which band themselues together to rob and spoile his faithfull seruants Touching the faithfulnes of God the which as was answered is somtimes meant by the righteousnes of God It is written Ier. Lament chap. 3 23. His compassions are renued euery morning Great is his faithfulnes For the which as was answered in the beginning of the answer wee stand bound most thankfully and dutifully to praise our God And so we read Psal 89.5 Where often mention is made of the faithfull couenant and oath of God O Lord saith the Prophet Ethan euen the heauens shall praise thy wonderous worke yea thy truth in the congregation of Saints c. But there are other duties belonging to the comfort of faith in the constant faithfulnes vnchangeable truth of God Of whoÌ„ it is written 2 Tim 2.13 Though we beleeue not yet abideth he faithfull he cannot denie himselfe And Tiâ— 1.2 God that cannot â—ie hath promised eternall life before the world began And Ro 3. ve 3.4 What though some did not beleeue Shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar c. Question VVHat therefore may the other duties of this comfort of faith be Anâ—â—er It requireth earnestly of vs first that we depart from iniquitie Secondly that we ioine to our faith euery other vertue of true godlines and the holy fruites anâ— practiâ—e of them to the warranting vnto our owne consciences the truth of our assurance touching our election and saluation Thirdly that we remaine firme and constant in the faithfull profession of our hope without wauering as also in the practise of true loue toward our Christian bretheren without ceasing Fourthly that we doe not onely continue but also grow and increase in all holinesse continually Finally the comfort of God his most stedfast fidelity and truth requireth of euery faithfull beleeuer that he admit nothing either interpretation of holy Scripture or prophesie or miracle or any pretended reuelation or assertion either of man or Angel to the preiudice of any the least part of the diuine truth of Gods word which is most perfect and intire in it selfe ExplicatioÌ„ and proofe It is very true euery part of this your answere hath expresse warrant from the holy Scriptures of God For the proofe of the first read 2. Tim. 2 19. where the Apostle making meÌ„tion of some of corrupt mind that had erred froÌ„ the faith who also had destroied the faith of certaine he affirmeth neuertheles that the foundation of God
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
stoupe thus lowe to our Sauiour Christ and to his Church for his sake who may thinke himselfe excepted from like dutie and seruice And seeing the king ought to haue this generall care and dutifull regard of all for Christ sake how can we thinke but euery Christian in particular standeth deepely bound to loue and reuerence the Christian King and Queene in and for the Lord Iesus Christs sake yea euen for their owne sake in him Rom 12.10.11 But let vs proceed Question What other dutie is there to be yeelded more generally as a fruite of the comfort of faith in the sufferings of our Sauiour for vs Answer It is our dutie both in regard of the glory of God and also of loue to our Christian brethren and likewise for the testimonie of our faith in Christ who hath endured all kinde of sufferings for vs and therewithall also for the strengthening of the faâ—th of the brethren to suffer whatsoeuer affliction it shal please God to call vs vnto euen vnto the death if neede shal so require Explication and proofe So it is indeed as our Sauiour himselfe giueth to vnderstand Iohn 12.25.26 He that loueth his life shal loose it and he that hateth his life in this world shal keepe it vnto life eternall If any man serue me let him followe me c. And chap 16.1.3 These things saith our Sauiour haue I saide vnto you that yee should not bee offended They wil excommunicate yee yea the time shall come that whosoeuer killeth you wil thinke thâ—t he doth God seruice And the Apostle Iohn is plaine in this point 1. Epistle 3.16 Hereby saith hee haue wee perceiued loue in that he that is our Sauiour laied downe his life for vs therefore we ought to lay downe our liues for the brethren Read also 1. Pet. 2.21 Herevnto are yee called to wit to endure with patience sufferings vniustly laied vpon ye for Christ also suffered for vs leauing vs an example that we should followe his steps And cap 4.12.13.14.15.16 Herein we are partakers of Christs sufferings and God is glorified Read also Colos 1.24 where the profession of the Apostle Paul is notable to this purpose And likewise Philip 2.17 yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be yee glad and reioyce with me Now furthermore insomuch as we stand iustly bound to yeeld such an entier obedience vnto our Lord and Sauiour who hath so dearely redeemed vs vnto himselfe from the wrath of God eternally due to our sinnes is it not our dutie much rather to be sorie for our sinnes to hate and abhorre them and euen in all holy defiance to seeke the vtter death of them which were the cause of the bitter death of our Sauiour which also had it not beene for his death and sufferings would most certainly haue beene our most woful death and destruction both of bodies and soules for euer and euer Question Is it not our dutie I say to be therefore sorie for our sinnes with most heartie godly sorrow and to hate them euen to the death with most perfect hatred c Answer It must needes be so in all good reason For otherwise wee should make but a light matter of all the sufferings of our Sauiour and bereaue our selues of all the fruites and effects of them Explication and proofe It would doubtles proue so in very deed For if we seeke not to be partakers of the power of Christs death to the crucifying of the power of sinne in our wicked and sinfull nature wee shall neuer bee partakers of the merite of his death to the remouing of the guiltines of our sin out of the sight of God And euen to coÌ„mon iudgement it might seeme a most absurd thing that we should professe our selues to beleeue in Christ who hath for no other cause then for our sinnes suffered most grieuous sufferings The Duties in respect of his preparation to suffer euen to the enduring of a most cursed death and that in the meane while wee should make no conscience of sinne but without all remorse giue our selues ouer to commit wickednesse c. Hetherto of the duties belonging to the more generall consideration of all the sufferings of our Sauiour LEt vs henceforth consider of the duties pertaining to the same in more particular respects and that according to the order of the historicall report of them as we haue done before in the comforts And first of all in regard of our Sauiours preparing of himselfe to his sufferings Question What are the duties to be learned and performed of vs in that respect Answere First our Sauiour himselfe hath taught vs that we for our parts ought to prepare our selues in the times of our trialls by watching and prayer lest we should enter into tentation Secondly that we be constant in prayer yea with feruencie in praying so long as the occasion of any speciall tentation remaineth Thirdly that we labour to frame our hearts to be willing to suffer for Christs sake when the occasion so requireth and to this end to subdue our own wils to be obedient to the will of God Fourthly that according to the grace of God bestowed vpon our selues we be carefull to incourage and hearten others vnto sufferings specially such as by their speciall places and callings doe more nearely appertaine to our SAVIOVR CHRIST ExplicatioÌ„ proofe All these duties are euidently to be obserued partly from the example and practise of the same our Sauiour and partly from his doctrine together with his example Luke 22.40 When hee came to the place hee saide Pray lest ye enter into temptation And hee himselfe praied often at the same time And finding his Disciples weake hee incouraged them as the storie maketh all plaine Finally seeing our Sauiour himselfe could not ouercome himselfe to bee willing to drinke of his bitter cup vntill he had ouercome his naturall desires though in him arising from pure affection of nature they were without sinne how may we thinke that wee shall euer be able without striuing by earnest prayer vnto God to ouercome our sinfull corruption which is infinitely more loth to suffer for Christs sake then he was for vs without Gods speciall grace Now that we may goe forward When we consider that our Sauiour was betraied by Iudas one of his owne most neare and familiar Disciples Question What good dutie may we learne by our beholding of the patience and mildenes of our Sauiour herein Answer This ought to teach vs patience and to arme vs that wee stumble not nor fall away from our Sauiour Christ and his Gospell although wee doe at any time see such as made great shewe of godlines and Christianitie in outward appearance and profession most grossely to fall away yea though like Iudas they growe to be such as doe betray vs into the handes of wicked men as hee did
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 ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This
doth necessarily require Thus much in way of rendering some account of the present enterprise with this admonition necessarily as I suppose inserted in respect of some who without such caution were most like to mislike to their owne greatest harme But to returne my speech to you the reuerend and learned Preachers of Gods word this doe I now humbly beseech of you in the Lord Iesus that insomuch as yee are the salt of the earth the light of the world and Stewards in the Lords house appointed by God himselfe to giue to euery one his portion in due season that you would as ye doe and yet still more and more consider the peerlesse dignitie efficacie of your office of Preaching farre excelling all writing or printing with incke and paper both for the daily calling and edifying of the Church of God as well in knowledge and comfort of faith as vnto obedience of life euen to the comming of our Lord Iesus at the ende of the world You are by your holy Preaching the most actiue pen-men of the holy Ghost to write yea to ingraue all holy doctrine and godlines in the heartes of all the Elect of God with a farre more deepe and firme impression then can be made in any thinne and shallowe papers You are those holy instruments of God which are most effectual both to giue the clearest light of knowledg and to work the best impressions in memorie and to bring the conscience to greatest remorse and to affect the heart with the sweetest and most durable comfort and also most powerfully to stirre vp to the practise of the duties of a godly life then any other can be Whence it is and no doubt hath alwaies bin found that among the godly such speeches as followe haue more often proceeded from their hearing of the word preached then from priuate reading or any other meanes I neuer vnderstood this point saith one so well as I did by such a Sermon I remember such a point well saith another euer since I heard such a text handeled I was neuer pricked in coÌ„science as I was at such a Sermon saith a third Me thought the Preacher spake particularly to me c. I was greatly coÌ„forted saith a fourth by the doctrine of such a Preacher at such such a time Wee see well nowe say all that haue any grace in them with one consent that we ought to be more carefull to heare the word preâ—â—hed and to pray more earnestly to God for his blessing vpon it then euer we thought before These kinde of speeches I say being often in the mouthes of such Christians as be reuerend hearers of Sermons doe euidently declare that Preaching hath a speciall power giuen it of God to worke most mightie effects in the hearts of the people of God aboue al that any readings or other priuate or publicke exercises of religion can worke So that though reading of good bookes is very profitable to such as doe in godly manner acquaint themselues therewithall yet in commending of the reading of godly writings we must alwaies admonish â—he people that they preferre the hearing of holy Sermons and the reading of the holy Scriptures before their reading of any other writinges besides Yea so iust cause is there to admonish all other hereof that the most godly and learned Preachers themselues will from their owne experience easily acknowledge that they could not haue vnderstoode the mysteries of Gods truth so clearely nor haue found them so comfortable by their owne reading prayer and meditation as by the grace of God they now do in a more liberall taste of Gods power and glory had they not their owne selues not onely preached the same to others but also heard the same mysteries preached by other Ministers vnto them And so doe I willingly confesse concerning my selfe and the present Treasurie so called in these bookes O therefore be ye intreated for the Lords cause to labour to the fulfilling of the most worthie and noble dutie of your office that is the dutie of preaching which of all other is the most worthy in the sight of God most profitable to his Church Without the which no doubt all writing yea euen the holy Scriptures themselues would lie contemned and despised and without any fruit vnlesse the people were put in minde of their duty yea if they were not earnestly stirred vp by you to haue the due regard of them Spartam igitur vos nacti estis reuereÌ„di in Christo Patres ac Fratres vos inquam prae coeteris Prouinciam sanè selectissimam Hanc igitur macti virtute vestra coelitus sc inspirata maxime .i. qua poteritis fide diligentia exornate Ita Deum remuneratorem experiemini benignissimum locupletissimumque Ego similiter eadem gratia diuina fretus vestrae virtutis imitator maximé in votis habeo vt in idem vobiscum opus totis viribus huic scribendi negotio temperans multo deinceps accuratius Domino pro sua immensa bonitate concedente incumbam Optimé valete And now hence-forth extending my speech yet more generally this I desire that all might vnderstand that albeit this booke is in some most dutifull regard dedicated to the right worshipfull aboue named insomuch as it pleased God by their good meanes to vouchsafe mee the principall time of such quiet peace and rest with libertie leisure comfort and maintenance in the Church of God wherein I might write any thing at all worthy the reading of any Neuerthelesse that which I doe in speciall manner dedicate to them as most properly and of best right belonging to them the same doe I froÌ„ a more common affection of christian loue and duty and with their very Christian good liking I am sure communicate also to you Wishing and praying with all my heart that it may be aboundantly blessed of God to the singular both profit and comfort not onely of them and theirs but also of you and of all that do belong vnto you To the which end and purpose two things do I hence-forth most instantly request of you First that you would esteeme of these writings only as of a fruit of that holy prophecie or interpretation which is an ordinary gift of God in his church to help toward the more cleare vnderstanding of that manifold wisedome of God which is fully and perfectly contained in his owne most holy Scriptures alone and therewithall to lay open more plainely that manifold comfort which is inclosed in them and likewise to make it more manifest how plentifull fruites of thankfulnes and obedience is due from vs to God according to the same For as touching the thinges themselues they are as was saide euen now to be found most perfectly treasured vp in the holy Scriptures of GOD himselfe and in no other writings beside Neither in very deede doe these holy Scriptures of God stand in need of any other method and disposing nor of any other interpretation then their owne most pure
of any faith of righteousnesse and saluation by it without the parties owne personal inherent and perfect obedience to the same So that then to be vnder the law or as the Apostle Paul speaketh of the law or in the same sense of the works of the Law that is for a man to be of this mind to seeke and challenge righteousnes euerlasting life thereby and to be vnder grace that is to be such a one as waiteth for iustification saluation from the free grace fauour of God through the faith of the Gospell it is to be in a cleane contrary state and condition For the which read Rom. 3 28 4 14 6 14 7 6 chap. 11 vers 11. Col. 2 15 c. and chap. 3 â—0 11 12 18 23 25 chap. 4 21 c. and chap. 5 verels 4 5 according also to that which the same Apostle writeth 2. Cor. ch 3. where he calleth the old Testament the letter that is of no validitie to saluation and the newe Testament the Spirit that is the mightie instrument or as it were the wagon of the Spirit for the plentiful conuoy of al grace saluation Where likewise he teacheth that the Law is the ministration of death damnation and ascribeth righteousnes life and glory onely to the Ministery of the Gospell Neuertheles we may not be ignorant of this that the law in a generall acceptation of the word comprehendeth the whole gratious doctrine of the couenant of life saluation that is to say it comprehendeth both the doctâ—ine of workes as the fruits of faith and also the doctrine of the true iustifâ—ing faith it selfe Ps 1 ver 2 Ps 105 8 9 10 Ps 119 Likewise Isay 51.4.5 7 Mâ—l ch 2 6 7 8 9 ch 4. vers 4. Remember the law of Moses my seruant which I saith the Lord commanded vnto him in Horeb c. as though the Lord would giue to vnderstand that it was a sufficient full direction vnto them vntil the Sun-shine of righteousnes should afterward more brightly shine forth by the Ministery of Iohn Baptist and by the manifestation of Christ himselfe Like as the Apostle Peter also writeth to the Iewes of his time 2. Ep. 1 19. We haue also a most sure word of the prophets to the which ye do wel that ye take heed as vnto a light that shineth in a dark place vntil the day dawn the day star arise in your harts And besides the morall Lawe and the Gospell are so accorded in Christ who is the perfect righteousnes of the Lawe to euery true beleeuer who also concerning such hath taken away al the sting and strength which the Law had to death destruction that as by the appointment of God the Lawe is to all his elect children as a School-maister to leade vnto Christ so christ himselfe againe euen from the holy Law of God schooleth all those whom God by his holy Spirit hath once guided vnto him For he calleth all his schollers to all diligent and industrious care of vnfeined obedience vnto it as vnto the onely true rule of all good workes So do his holy Apostles also And so doe all godly learned Ministers of the holy word of God euen to this day as is plentifully to be seene in their Catechismes all other their godly wriâ—ings Yet so as neither the one nor any of the other doe thus teach as though iustification and saluation could possibly be obtained by the workes of the Law but because as was touched euen now the doctrine thereof humbling sinners before Goâ— dâ—iuing vnto Christ doth also teach them as by a most briefe excelleÌ„t rule all duties of true thankfulnes to God in a godly course of life in such manner as was described in the second third branches of the answere For verily â—he duties of the Law the duties of the Gospell they are one the same in matter substance both toward God toward man All the difference lieth in the manner or measure of the performance of them And therefore we say that the Gospell boroweth all morall instructions which it giueth euen from the morall law of God How the law accordeth with the Gospell onely fitting them to the grace and tenure of the couenant of the Gospell †EuaÌ„gelium vtitur ministerio legis addens es suaÌ„ epieiceian vt scitè Chemnitius Harmon pag. 310. Adding as one saith very well a kinde of holie Indulgence or milde moderation vnto it Neither may it without impietie bee thought that the lawe is absolutelie contrary to the promise of the Gospell according to that Galath 3.21 Is the Lawe then against the promise of God God forbid c. Nay as the same Apostle teacheth Rom 3.21 Christ hath witnesse of the Lawe and the Prophetes And hee saith of him selfe that hee being as one without the lawe was notwithstanding in the law through Christ 1. Cor. 9.21 Likewise our Sauiour Christ and the Apostle Iohn as he learned of him they make no scruple to call the Gospell not onely a newe commandement but also the same which was of olde Iohn ch 13.34 and 1. ep 2. 7. 8. And so Dauid likewise profeâ—â—ed of olde that hee beleeued Gods commandements as containing matter of faith and an vndoubted path-way to life after that it hath humbled the children of God to the faith of Christ Ps 119.66 And how friendlie both the law and the Gospell were accorded in his beleeuing heart wee may vnderstand by that which he professeth further in the same Psalme vers 166. Lord saith hee I haue trusted in thy saluation and haue done thy commandement And verse 174 I haue longed for thy saluation ô Lord thy law is my delight Read also Isay ch 42.4 Matt. 12.21 The Ilands shall wayte for the law of Christ And Gal 6 2. Beare ye one anothers burthen so fulfill the law of Christ 2. Pet. 1.21 Whervpon also wee may yet furthermore truely hold affirme that both the old Testament the new or the law as it is generally taken the Gospel the doctrine of Moses and the doctrine of Christ they doe containe but one the same coueaÌ„nt of Gods free fauour mercy euer since the fall of mankind toward all his elect whither Iew or Gentile One I meane in substance as might be proued by many testimonies reasons out of the holy Scriptures according as M. Caluin that excelleÌ„t minister of the Gospel of God hath notably gathered and set them downe to our hand in the 9. 10. chapters of the second book of his Institutions the which M. Piscator also And M. Caluin againe vpon the 20 verse of the 24. Psal It is the Deuils crafte to dazell our eyes c. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospell Diaboliartis ficium est mentes
whom did our Sauiour Christ call but sinners to repentance Yea and among theÌ„ whom rather did he call then such sinners as were of most infamous condition and offence of life in comparison of many others Matt. 9. vers 10.11.12.13 And doth not our Sauiour Christ himselfe professe that he came not to call the righteous that is not onely such as in their owne proud opinion were such but euen such as were indeed free from the coÌ„mon crimes that some other were stained withall whosoeuer of theÌ„ would not humble themselues in respect of their more inward and hidden corruptions Doth he not plainly affirme that Publicans and harlots truely repenting should goe before hipocrites and iusticiaries into the kingdome of heauen Matt. 21.31 And hereof the woman of Samaria Iohn 4. and that other sinfull woman Luke 7.37 c. And the Apostle Paul also 1. Tim. 1.13.14.15.16 Likewise that sinnefull thiefe vpon the crosse may be liuely examples And all according to those comfortable promises of God Ier. 31.33.34 Heb. 8.12 Isai cha 53. Ezek 18. At what time soeuer a sinner doth repent him of his sinnes I will blot all his wickednes out of my remembrance saith the Lorde But heere I beseech you let none take that with the left hand and by a sinister and wrong interpretation which is deliuered with the right hand That it let none abuse that to encourage himselfe to anie licence to sinne which is onely spoken to magnifie the great mercie of GOD and to prouoke and incourage sinners in the comfortable hope thereof speedily to leaue and forsake their sinnes It is as wee know or ought to know euery one of vs the duety euen of children from their yongest yeeres according to that which our Christian baptisme challengeth at all our hands to settle their heartes What iustification is to serue God their Creator and Father Much more then ought euerie one of vs as we are of more yeeres and haue hetherto neglected our duety to be without delay most heartily sory for it and therefore henceforward to be the more carefull c. For albeit it is an vndoubted truth that God will receiue euery sinner that shall come vnto him and truelie beleeue in the name of Iesus Christ vnfeinedly repenting them of their sinnes yet how knowest thou that hee will hereafter giue thee the gift of faith and repentance if thou doe despise the present offer which is tendered for to daye according as wee reade To daye if yee will heare his voyce harden not your hearts c. True repentance is in deed neuer too late as one truelie saith but late repentance is seldome true Heerein delayes are most dangerous as wee shall further perceiue when wee come to inquire out the doctrine of repentance In the meane while wee will conclude this point with the words of the holie Apostle Paul Rom 6.1 Shall wee continue still in sinne that grace may abounde God forbid VVhat Iustification is THese things thus hetherto obserued now to the end we may vnderstand the matter in hand to our more full vse and comfort three things are yet a little further to be inquired into of vs. First what the meaning of this word to Iustifie is Secondly what is meant by Saluation or to saue Thirdlie what Repentance is For to the end we may vnderstand the minde of God it is meete that wee should be carefull to vnderstand the words which God vseth to expresse the same vnto vs by speciallie such as be in the science of Religion the most high and excellent science of all other as it were wordes of Arte the which haue a peculiar sense proper vnto them Question First therefore what doth this word to Iustifie signifie in this our Christian doctrine of Iustification by faith Answere This word Iustification or to iustifie it signifieth a full and perfect clearing and discharging of the offendor from the euerlasting wrath and condemnation of God by the free pardon of his sinnes for Iesus Christs sake It signifieth also therewithall the imputing of the perfect righteousnesse of Christ to euery sinner trulie beleeuing in him and that of the â—ame most free grace and mercie of God Explication proof That this is so wee may euidently perceiue by that which is written Rom. 4. verses 5.6.7.8 the place alledged a little before Likewise by that which wee reade further verse 22. euen to the ende of the same 4. chapter Moreouer by that which wee reade 2. Cor. 5.21 God hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him Whence also it is that the Pophet Ieremiah pophesied long before that he should be called and acknowledged the Lord our righteousnes chap. 23.6 and againe ch 33.16 Read also Galat 4. verses 4.5 The Sonne of God saith the Apostle was made vnder the law that hee might redeeme them which were vnder the law that wee might receiue the adoption of sonnes And this also according to the prophesie of Isaiah The knowledg of Christ put for the saâ—th of Christ cha 53.11 By his knowledge saith the Lord by his holy Prophet shall my righteous seruant iustifie many for he shall beare their iniquities But among all other testimonies we may not passe ouer in silence that of the Apostle Paul Rom. 3.24 c. Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that hee may be iust and a iustifier of him that is of the faith of Iesus And cha 5.19 As by one mans disodience of one shall many also be made righteous And chapt 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth c. No maruell therfore though the faithfull seruaÌ„ts of God according to the doctrine of the holy Scriptures do so highly aduance this doctrine of our free iustification onely by faith in Christ the Sonne of God that they acccount it the touc-stone of all truth of doctrine and the ground of all true comfort to the soule and conscience of man It is a saying worthy to be noted from M. Fox that herein lyeth the touh-stone of all truth and doctrine and that this doctrine beateth downe all errors Act MonuÌ„ pa 770. immediatly before the history of the life and doctrine of D. Martin Luther a most memorable zealous preacher and iustifier of this most holy and heauenly doctrine Whervnto accordeth M. Caluin who likewise truely affirmeth that the right vnderstanding of the doctrine of iustification is praecipuus sustinendae religionis cardo M Charke in his disputatioÌ„ against Campion the principall support of the true Christian religion And another learned man that it is as the soule or life of
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people Explicatiō proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
vpon the glory of Moses his face after became from the Lord out of the mount Neither could Moses himselfe see any more but as it were the back partes of the Lord and that through a crannie of the rocke Exod 33.18 c. and chapter 34.33 c. and 2. Corinth 3.7 Read also Ier 10.6 Isai 40.12 c. Rom 11.33 c. And as touching those things which apperteine to the kingdome of heauen they are farre aboue those which the eye hath seene or eare heard or euer came into mans heart 1 Corinth 2.7.8.9 It foloweth therefore according to the second parte of the answere that these things and this euerlasting mansion place is by all good reason to bee principallie sought after and affected according to that of our Sau Christ First seeke the kingdome of God c Herevnto also doth the example of the holie Patriarches call vs according to that which wee read Hebr chapt 11. verses 13 14.1â— 16. Neither may wee in any wise neglect the holie exhortation of the Apostle Paul Coloss 3. â— c. Set your affection on things which are aboue and not on things which are on the earth c. And verse 5. Mortifie therefore your members which are on the earth fornication vncleannes c. For as wee read Reuelat 21. verse 27. There shall enter into the heauenly Ierusalem no vncleane thing neither whatsoeuer worketh abomination and lies but they which are written in the Lambes bo ke of life O therfore how vaine yea how absurd and madde a choise is this of the children of this world who for earthlie things which are but smoke and dost yea for the pleasure of sinne which is abominable skum and filthy dish-wash doe lose the most durable pure and pleasant ioyes of the kingdom of heauen And for the loue of houses of clay whose foundation as Eliphaz saith truely in the book of Iob 4.19 is in the dust and shall be destroyed before the mothe that is most sodeinlie as a flying mothe may be crushed to nothing with a mans finger to loose the glorious and eternall Palace of heauen Th s verilie is intollerable madnesse and follie But let vs who minde the kingdome of heauen proceede to consider the waies which guide vs thervnto Question In the next place therefore which are the Duties that belong to the comfort of this that God our heauenly Father hath created the holie Angels to be his ministring Spirits for our manifolde benefit both in bodie and soule in this life and concerning the life to come as wee are hereafter in the Prouidence of God more fullie to consider Answere As wee ought from Gods creating of the holie Angells for our comforte to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father who thereby doth exceedingly commend his loue and regarde of vs though most vnworthie so ought wee from the example of the holie Angels themselues who at the commandement of God doe willinglie attend vppon vs their inferiours yea euen vpon vs most vnworthy and miserable sinners to learne to be so humble and lowlie euerie one of vs for our parts that wee bee not onelie dutifullie subiect to all higher powers according to the ordinance of God but euen to the owest also Yea and that euen the chiefest themselues should likewise willinglie be the seruants of God for the benefit and comforte of the poorest and lowest of the whole Church and people of God ExplicatioÌ„ and proofe The reason is plaine and lightsome of it self and hath great force in it to perswade euery faithfull magistrate of Iustice and euery faithfull and beleeâ—ing minister of the Word euen with their best gifts and with their most royall power which they haue receiued of God to be therewithall willing seruants to the lowest of the Church and therein also to thinke themselues nothing abased but greatly honoured of God Moreouer the wicked may by this ministerie of the holie and mightie Angels if they had grace to consider it be feared from all wicked attempts against the Church or any the least members thereof Numb chapt 22. verse 22. c. Math 18.10 And wee our selues that wee doe nothing vnbeseeming the presence of so holie ministers and glorious seruants of God who though inuisiblie are yet oftener present with vs and among vs then wee are ware of 1. Corinth 11.10 According also to that Exod 23.21.22.23 For notwithstanding that is spoken of our Lord IESVS the Prince of Angels yet such as the Lord and Maister-Angell is such also are the seruants on their Lords behalfe according to that Commission which he giueth vnto them Thus much for the Duties from the comfort of Faith concerning the inuisible creatures of God Let vs make speede to the Duties concerning those that are called visible ANd first concerning the creation of other Creatures besides our selues Question What are the Duties belonging to the comfort of Faith in that God hath giuen vs assurance that hee hath created them for vs and giuen vs the free vse of them to wit of the light of the Sunne and of the Moone c. of foode and of apparell of flowers of all sweete smells of all pleasant and Musicall soundes c. What I say are the Duties belonging to the bountifull and Fatherly goodnes of God herein Answere It is our bounden Dutie to vse euerie of them with all wise and holie discretion and in all good and sober moderation as becommeth those that are called the children of the light euen to those blessed ends onely whervnto God himselfe hath appointed them And furthermore to the ende we may in all hoâ—e wise and sober manner vse these kindes of creatures it is likewise our bounden dutie to blesse God in all and for euerie of his blessings which wee beholde with our eyes which wee heare with our cares wherewith we cloth our bodies c. And according to the approoued examples of the holie seruants of God it is our dutie in speciall manner and with open profession of thankfulnes to blesse God for the continuall renewing of our food which is the most sensible and necessarie meanes for the ordinarie maintenance of our life Such is our bounden Dutie indeede according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut 8.10 ExplicatioÌ„ and proofe When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which hee hath giuen thee Beware that thou forget not the Lord thy God c. This holie commandement hath bene regarded of the faithfull in the Church of God from time to time no doubt And it is approued euen by the practise of our Sauiour Christ himselfe Of whom it is recorded in the Gospell that hee blessed God for the bodilie foode wherwith he fed the people Matth 14.19 Yea after his Resurrection his disciples knew him by his breaking of bread in that as it is most likely hee vsed a forme of
thanksgiuing which he had before acquainted them withall Luke 24.30.35 Moreouer that we are to blesse God in the beholding of the Sunne c the 8. Psalme may teach all that account themselues schollers in the Schoole-house of the holie Ghost And for the renewing of the creatures when we behold them what our duetie is wee may learne from the ordinance of God in the children of Israell their offering of the first fruites to God Read Deut 26.1.2 c. And by the practise of the Church in the song of thankesgiuing for the renewing of the pastures and of the sheepe and of corne by the seasonable showers of heauen while yet they grewe in the fieldes Psalm 65.9 c. And by the example of Hezekiah and his Princes who blessed God for the heapes which they sawe chambred for the maintenance of Gods worship and for the ministers therof 2. Chron 31.8 Finallie that we may ende with the proofe of the beginning of the answer Read Rom chapt 15. verses 12.13.14 and 1. Corin 6.12.13 and chap 7.29.30.31 and Ephes 5.17 c. Be yee not vnwise but vnderstand what the will of the Lord is And be not drunken with wine wherin is excesse but be fulfilled with the Spirit speaking to your selues in Psalmes and hymnes c. Thus then all the creatures and ordinances of God mariage and whatsoeuer doth most affect the senses and the naturall man they must all and euerie of them be so vsed and in the vse so moderated that wee take heede that by the vse of them wee be furthered and not hindered in the holie worship and seruice of God our heauenly Father For otherwise as we haue learned before out of the 1. Epist chap 2. of the Apostle Iohn the loue of the Father cannot remaine with vs. Let this suffice for the duties of faith concerning the comfort of other the visible creatures of God Question LEt vs come to ourselues and see what our Duties are in respect of our owne creation And in the first place what Duties are belonging to the comfort of this that God hath created our bodies to be the Temples of the holie Ghost here in this life and to be partakers of the resurrection of the iust at the last day to euerlasting happines and glorie Answere Insomuch as our bodies beeing in themselues no better then dust from the dust of the earth are neuertheles by the Fatherlie goodnes of God thus highly aduanced it is our most bounden dutie so much the rather to yeelde them whollie and euerie member therof to the seruice of his heauenlie Maiestie And to this end to pray earnestly to God for holie wisedome and vnderstanding according to that wee read Psalme 119. verse 73. Thine hands haue made me and facioned mee giue me vnderstanding therfore that I may learne thy commandements In this respect also are wee verie liuely and sensiblie admonished to consider and acknowledge our owne humane frailtie and for euer to humble our selues vnder the mightie hand of God by whose power alone we line mooue and haue our beeing as the Apostle Paul teacheth vs. Acts 17.28 Explication and proofe It is very true poore soules that wee are the pot-sheard with the pot-sheardes of the earth saith the Prophet Isai ch 45.9 That is one in this respect is no better then another the King is euen as the poore man the strong as the weak c according to that Psal 62.9 The children of men are vanitie yea euen in their best estate Plalm 39.5 And againe Isai chap 40.6 All fleshe is grasse For so great is our humane frailtie euen in our best and most healthfull estate that euerie sixt hower wee are faine to seeke reliefe from other the pore and fraile creatures of God euen such as the earth from whence wee our selues are taken sendeth forth and cherisheth to wit corne fleshe fruites of the trees butter from the kine c. Wee cannot one hower forbeare apparell in the colder season of the yeare And this wee borow from the fleece of the sillie sheep or from the poore sillie worme c. How little a distemper will put vs into a fitte of an ague howe little a thing will offend our queisie stomack who can make his owne heart so much as to pant in his bodie or his pulse to beate in the wrest of his arme Halfe our life time wee passe away in sleeping And if wee want but a little of our ordinarie sleepe our senses are greatly dulled Wee are euer and anone out of tune in one part or other Wee are like the instrument of Musicke which though it be exquisitelie and finelie made yet it must be often newe set c. And within a short time all will be out of frame and hasten to an vtter dissolution till the time of restoring do come according to that excellent description of our bodilie and earthlie frailtie Eccles chapt 12.1.2.3.4.5.6.7.8 c. ch 3.20 and Iob 34.15 Ps 146.3.4 Fraile creatures are wee therefore as was said and so let vs acknowledge our selues and humble our selues vnto the Lord by whose power wee liue c. Hereof we haue Abraham for a notable example Gen 18.27 Read also Iob. 4 19. and 10.9 Psal 103.14 and 2. Corin 5.1 Hence cometh this phrase God raiseth out of the dust 1. Sam 2.8 1. King 16.2 Psalm 113.7 Hence also was the ancient ceremonie of sprinkling dust vpon the head Iob. chapt 2.12 Lament ch 2. verse 10. ch 3.29 The afflicted putteth his mouth in the dust if there may be hope Read also Ezek. 27.30 And Micah 1.10 Roule thy selfe in the dust Now therfore to the end we may finde fauour with God and be supported by his good hand for that short time which wee haue here to liue Let vs vse our members as weapons and seruants to righteousnes according to the excellent instruction of the Apostle Paul Rom 6 13. c. Read also Psalm 24.8.9.10 Singular preparation is to be made to giue intertainment to the Maiestie of so glorious a King And Luk chapter 3 4 5 6. But who is hee that hath not great cause to lament the abuse of his body and of the members thereof so that hee may iustly say I haue looked vppon that with mine eyes which I ought not to haue seene I haue hearkened with mine eares to heare that which I should not haue heard I haue spoken with my mouth such words as I should not haue spoken I haue put forth mine hands to that which I should not haue medled with c. Verilie the more wee boast our selues of the creatures as of apparell c. the more doe wee abase our selues and our owne bodies The more we seeke to delight our selues with delicate fare the more costly medecines and preseruatiues wee vse c by so much the more wee preach our owne frailtie But with no good vse or profit till wee learne thereby to humble our selues and our bodies to the good pleasure and
Answere as all scrupulous and seruile feare of heathenish and fatal Destinie Secondlie it is likewise our bounden dutie to abandon all inordinate or distrusting and distracting cares and desires with all wicked and vniust practises concerning earthly things Yea it is our dutie from faith in the Fatherlie prouidence of God to moderate all lawfull and honest studies or labours about them and that wee doe enterprise nothing in confidence of our owne wit or strength but onely by the leaue or permission and as wee may well saye vnder the correction of the Diuine prouidence of the Lorde our God Thirdlie as was said before concerning the workes of Gods creation so must wee likewise say and acknowledge concerning all the workes of his continuall Prouidence that it is our bounden dutie to thinke and speake alwaies most reuerendlie of them and for the defence and iustifying of them against all who-soeuer shall presume to depraue the least yea if wee may so speake those that doe seeme the vilest and basest of them Fourthlie from all former experience of the fatherlie prouidence of our God watching ouer vs for our benefit it is our dutie to incourage our selues to waite comfortablie vpon him for all time to come without all seruile feare of our enemies or distrust in his most gratious and Fatherlie good will In prosperitie it is our dutie to be soberlie minded and to prepare for aduersitie that is in health howe to beare sicknes in wealth howe to indure pouertie in honour how to suffer reproche and finallie in all our life howe to die and to be willing to lye downe in the dust a lesson very harde to be learned that wee may at the last enioye a more sure foundation and building from the Lord. And moreouer when aduersitie commeth wee knowing well that it is from the most wise and gratious good hand of our heauenlie Father it is our dutie as obedient children patientlie and meekely to submit our selues vnto it as to his Fatherly correction and triall labouring to make all good vses thereof to our bettering Likewise wee beleeuing all aduersitie to proceede of the fatherly and prouident hand of God it is our dutie chearefullie and comfortablie to hope and expect a good and blessed issue Furthermore also from all former succoures and deliuerances the which it pleaseth God from day to day to renewe vnto vs it is our partes to grow and increase in loue to God and therby to hearten our selues to indure greater affliction if God will so haue it for the time to come Finallie it is our dutie both in prosperitie and also in aduersitie in life and euen in death it selfe and for all the iudgements of God against the wicked to be thankeful to his diuine Maiestie in so much as by all meanes hee doth most wiselie fit and prepare vs yea guide and bring vs home to his heauenlie Kingdome and glorie Explicatiō proofe These in deed are all of them most bounden duties belonging to the comfort of our faith in the most gratious and Fatherlie prouidence of God And more also in the particulars aboue that could here for this time be conueniently expressed as was said before For manifolde and great comfortes doe iustlie call for manie and great duties at our handes But for the ground oF those that haue ben mentioned let vs first of all consider that euen among the wiser sorte of the heathen the prouidence of God hath bene alwaies after a sort acknowledged yea so farre forth that some of them haue called God by the name of Pronoia euen prouidence or fore-sight it selfe Wherevpon also a learned writer obserueth verie well that they easilie saw that it should be as vnreasonable a thing to acknowledge a God yet to denie his prouidence as it should be to ascribe an eye vnto him without sight a hande without power and a minde without vnderstanding c. Though herewithall it must be considered that the wisest of the heathen not in lightened from the holie word of God did neuer knowe rightlie this Fatherlie Prouidence of God wherof we speake Neuertheles thus farre the wiser sort of them sawe that the prouidence of God wadeth most skilfullie betweene blinde Fortune and that which is called the Fatall or Stoïcal destinie Yea and euen touching that which is called Fortune or chance here among men on earth as beeing altogether vncertaine and accidentall to them yet vulgarlie they placed it as a Goddesse in heauen as though they should acknowledge that with God all things yea these that come by the greatest happe-hazard as men deeme are certainly knowne and foreseene according to that saying of the Poet Nullum Numen abest si sit prudentia sed te Nos facimus Fortuna Deam coeloque locamus That is No power Diuine doth want on earth if wisely men would deeme T' is wee like fooles who Fortune place Farre off Shee-god in heauen Or thus Ther wants no God at all wher wisedome doth aduise Wee fooles doe Fortune Deïfie and place aboue the Skies Much rather then ought all the children of God who are taught and instructed from the holie worde of God to banishe both from their mouthes and also from their hearts all false ascription or imputation of any thing to Fortune or lucke c. And likewise it is our dutie to put away all blasphemous and desperate thoughts and speaches such as are found in the mouthes of those that neither shame nor feare rudely and barbarously to say If I be ordained to this or that destinie I cannot possiblie auoide it I must of necessitie be hanged or drowned I thinke I was borne vnder an ill Planet c. These and all such like speaches and thoughts are most carefullie to be auoided yea to be vtterlie abhorred and reiected of all the children of God For most certaine it is that God hath not by his most holie Prouidence excluded that gratious priuiledge which hee hath granted to faithfull Praier Neither is it his holie will and pleasure to frustrate that godlie circumspection and wise fore-sight which it pleaseth him from time to time to giue vnto his seruants for the preuenting and auoiding of imminent dangers yea euen for the auoiding of sinne it selfe the verie cause of all euill and danger whatsoeuer Much lesse hath hee tyed and snared the most free libertie of his owne Diuine counsell to anie necessarie or fatall connexion and knitting together of naturall causes and their effects as it is manifest in that hee hath oftentimes wrought against the vsuall and ordinarie course of naturall things for the benefite of his people As in the leading of his people out of Egipt toward the land of Canaan through the red Sea on drie land when ther was no naturall cause sufficient for the diuiding of the waters And by his feeding of them in the barren wildernes with Manna from heauen by the space of fortie yeares together c. And as touching the spirituall work of our
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaâ—â—e proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father knoweth that ye haue need of all these things But seeke ye first the kingdome of God and his righteousnes and all these things shal be cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâ—ment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â— If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â— It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames â—e that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye †Note Wee ought to speake it often for the open profession of our faith beâ—oâ—e â—en but to thiâ—ke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâ—th it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God †Tâ—â—thâ— end it is oâ—r dutie to haue the wâ—rks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ— lowing Read also Psal 8. Psal â—6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ„ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â— It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie
same as they are mentioned in the Gospel pa 6â— 70 and â—o fâ—râ—h to the 7. But of his Passion so principally named the whole historie followeâ—â—â—fterward by it selfe beginning at the 114. p. thenceforth to 249. The meaning and intent oâ— the history of the life of our Sauiour is set forth in the generall pa 87. 88. The Promise and Comfort therâ—f pa. 88. The Duties in respect the same in the latter part of the same page page 89. The Danger of not beleeuing in God the Sonne leading so holie and righteous a life and the same also â—ofâ—â— of tentations and sufferings pa. 89. Beliefe in God the Sonne who led a most holy and righteous life full of tentations and sufferings This chiefe manifestation going immediately before his enterance into his publike estate and condition of life was first by the testimonie and preaching of Iohn the Baptist both before and also after the baptisme of our Sauiour The history whereof and also of the conception birth and life of Iohn Baptist himselfe beeing a most singular fore-runner and witnes of the comming of our Sauiour it is set downe pages 69. 70 71. 72. 73. 74. 75. 76. 77. Secondly the manifestation of the Sonne of God in mans nature was by the testimony of God the Father and of God the holy Ghost at his baptisme pa. 78. Thirdly by himselfe in the most powerfull execution of his Office as it is described pag. 90. c. But first the difficultie of his enterance vpon the execution of his Office is layed forth pages 79. 80. 81. 82. 83. Beliefe in God the Sonne who taught a most holy and perfect doctrine The Ground and historie of it First touching the beginning pag. 83 84 85. Secondly touching the proceeding pa. 90 91. and so forth to the 102. The Promise that he should doe so pa. 99. The Comforts in the same page The Duties in regard thereof pa. 100. The danger of not beleeuing it pa. 101. Beliefe in God the Sonne who wrought most miraculous and diuine workes The Ground and historie of them First touching the beginnings pa. 85. 86. And then touching the further proceedings pa. 102 103. and so forth to pa. 111. The Promise that he should worke such miracles In the same page Likewise the Comforts in the same page and pa. 112. in the former part thereof The Duties in respect of the same comforts p. 112. in the latter part of it The danger of not beleeuing that he did so pa. 113. Beliefe in God the Sonne who suffered vnder Pontius Pilate The Ground and historie of these his chiefe sufferings is more generally set downe and comprised pa. 114. 115. But more particularly as it followeth Of his preparing of himselfe to the induring of his sufferings pa. 116. 117. Where of the trouble of his soule in the chamber Of his agonie in the garden pa. 118 119. 120. Of his betraying by Iudas 121. 122. Of his apprehension by the band of men and of the Officers sent by the high Priests and Pharises pa. 123 124 125. Of his examination and inditement before Caiaphas pa. 126 127 128 129. Of his condemnation by Caiaphas 130 131. Where also of many most iniurious indignities offered vnto him Of his leading before Pilate In the same page Of his first examination and arraignment before Pilate pa. 132 133 134 135 136 137 1 8 139. Where the titles of some of these pages are to be amended second examination for first ana pa. 140. where Caiaphas is for Pilate Of his examination and accusation before Herod pa. 141 142 143. Of his second examination and arraignment before Pilate pa. 144 145 146 147 148 149. Where in foure of the pages the titles are misprinted third for second And pa. 14â— Herod is for Pilate Of his last examination and arraignement before Pilate pag. 150 151 152 153 154. Of his condemnation by Pilate In the same page and p. 155 156 257 158 159 16â— Of his leading away to execution p. 161. and so forth to the 170. In the which pages many things incident to the leading away of our Sauiour are conteined Such as are his carrying of his owne Croâ—e p. 164. That excellent speech which he vsed to the women that lamented for him p. 166. Likewise when he was come to the place of execution his refusing of the potion which was offered him p. 167. And the inscription or title set ouer his head p. 168 169. Of his crucifying or fastening to the Crosse p. 170 171 172 173 In the which is comprehende the stripping of him from his clothes p. 171 172. In which two pages the titâ—es of them are to be amended Crucifying for leading to be crucified The placing of our Sauiour betweene two theeues followeth pag. 173. And in the same page and p. 174 Where also the title of the page is to be amended Of the time of the continuance of our Sauiour vpon the Crosse reade pag. 175. and so forth to the 24â— The which time being diuided into three spaces the first is from the 3. hower of the day to the 6 the second from the 6. to the 9 the third from the 9. to the taking downe of the body of our Sauiour from the Crosse In the first of these spaces come to be considered the parting of the garments of our Sauiour p. 175. in the end and p. 176. Likewise the carefull remembrance which our Sauiour had of his mother p. 177. The railings and skornefull reproches of all sorts of the beholders p. 178 179. where the titles of the pages are to be amended For this part of the Storie touching the first space of the crucifying is continued to the 185. page Whence followeth also as belonging herevnto the conuersion of one of the thieues which were crucified with our Sauiour p. 186 187 188 189 190. But the title of the 186. page is wrong printed In the second space of the time wherein our Sauiour continued hanging on the Crosse reade of the darknesse and of the rending of the vaile p. 191 192. Where the title should be of his crucifying In the third space of the time come to be considered the agonie of our Sauiour vpon the Crosse and those foure most memorable speeches which be vttered in the same pages 19â— â—94 and so forth to page 219. Of the which pages the titles of some are to be amended to wit 193 19â— 19â— 199. and 203. Of the death of our Sauiour reade pag. 219 in the end of the page and p. 220 221 222. Where also reade further of such things which either accompanied or else immediately folâ—â—wed vpon his death Such as were the rending of the vaile p. 224. 225. The earth-quake p 226 227. The cleauing of the rockes p. 2â—8 The diuers speeches testimonies and afflâ—ctions of the sundrie sorts of the beholders of these things p. 229 230 2â—â— 2â—â— â—â—3 234. Anâ—theâ— foâ—â—weth the vsage of the bodie of our Sauiour immediately before the â—â—ing of
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ„ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌ„cerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ„ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marâ—â— that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
duties of faith in the comfort of this that the Sonne of God our Lord and Sauiour is the Christ or anointed of God Question And first concerning his anointing to be a Prophet vnto vs. What may these duties be Answere The comfort of faith herein requireth this dutie first and principally that we doe most reuerendly obey him in his word and Gospell and ministerie thereof with care of continuall profiting in knowledge and faith and in euery other grace Secondly that we doe labour according to the encrease of our owne knowledge and the comfort of our faith c. euery one to further and profite those that belong vnto vs. Thirdly it is our dutie to beleeue as vndoubtedly those things which our Sauiour hath prophecied and fore-told that they shall hereafter come to passe as those things which hee hath taught set downe for the perpetuall instruction of his Church It is verie meet and necessarie that it should be so For to what other ends should we thinke that God hath anointed him to be a Prophet vnto vs but that wee should receiue all such instruction from him as hee was to giue and hath giuen vs to make vs wise yea more and more wise vnto saluation The children of the former Prophets Explicatiō and proofe stood bound to profit by those that were sent vnto them Act. 3.25 much more then wee that are the children of this most high Prophet the Prince of all the rest Heb 2.13 But let vs more distinctlie consider the particulars of the answer And first that we must in respect of this Prophesie of our Sauiour heare obey his doctrine wee haue the commandement of God as we may remember Matth 17.5 And 2. Pet 1.17 Hee receiued of God the Father honour and glorie saith the Apostle when this voice came to him from the excellent glorie c. Here also call to minde againe Matth 23.8.10 It may iustlie be accounted a most absurd thing for anie to professe themselues Christians and to haue bene schollers of Christ and yet to be ignorant of the knowledge of Christ and of that mysterie of redemption and saluation which hee hath both taught plainely and wrought effectuallie for all that doe truelie beleeue in him Verilie none of that sorte euer entred the right way into the profession of Christianitie Doubtles they came not in by the dore for then they should haue bene let in by the keye of knowledge The which seeing they want it is apparant that they rather crept in at the windowe like theeues and church-robbers then otherwise And therefore they haue neede to looke better to themselues For if they haue no knowledge it is certaine that they haue no faith and so consequentlie that they cannot be saued Wee thinke it a iust cause of reproofe to yong children and a discredit to their Schoolemaisters if they do not in some good proportion profit in learning according to the time of their going to schoole And Cicero a heathen wise man reasoneth with his sonne that hee ought to haue made no small profiting vnder a choice teacher and in so learned an vniuersitie as hee had sent him vnto though hee had as yet bene there but one whole yeere What then shall wee say of our selues if after many yeares teaching vnder the ministerie of the Gospell wee be found olde truantes and non proficientes in the schoole of Christ the chiefe Teacher whose doctrine is the most excellent doctrine and his teaching the most powerfull teaching that can be The reproofe of the Apostle is iust against all such Hebr 5.12 in that wheras they ought to haue so farre profited that they might haue ben teachers of others they are yet ignorant of the first principles of the word The punishment also belonging vnto this sinne is verie fearefull as wee shall haue occasion to obserue further anone Thus then according to the first branch of the answere we may easilie see that it is a dutie where-vnto we are streightlie bound to heare and obey the most holie prophesie and doctrine of our Sauiour Christ and that vnder the great perill of our soules to the contrarie Nowe secondlie that it is furthermore in the same respect the dutie of euerie Christian to further another according to his owne profitting in his seuerall place and calling the Minister of the worde his people parentes and Maisters of families their children and seruantes and euerie one his companion friend and neighbour Wee may plainely perceiue by the parable of the Talents Matth 25. verses 14.15 c. 30. Read also 2. Corinth 3.1 And Hebr. 6.1 Moreouer read Ephes 6.4 And in the fourth commandement of the morall lawe of God And yet further read Isai ch 2. verses 2.3 againe Micah 4.1 Mal 3.16 By these testimonies the second branch may be plentifullie confirmed The third dutie is likewise euident by those manifold testimonies which are euery where giuen concerning the most perfect truth and faithfulnes of our Sauiour Christ in euery point of his doctrine as hath beene declared at large before And seeing euery prediction of his seruants the Prophets haue beene fulfilled in their times and seasons alwaies hetherto how may we doubt of the fulfilling of any the predictions of our Sauiour himselfe And the rather also because some of them are fulfilled since he fore-told them as namely his owne sufferings and the destruction of Ierusalem These are the duties of faith in due regard of the propheticall office of our Sauiour The duties belonging to the comfort of his most royall and holy Priesthoode remaine yet to be considered of vs. Which therefore are the duties of faith Question in respect of this combined comfort of his Kingdome and Priesthood Answere In so much as faith assureth vs to our comfort that by our Sauiour Christ and through that redemption which he hath wrought for vs we are aduanced in a spirituall manner answerable to the nature of his Kingdome to be here on the earth Kings and Priest vnto God it doth from the same comfort teach vs that it is our dutie to offer vp our selues our soules and our bodies a liuely sacrifice holie and acceptable to God in the crucifying of our wicked flesh with the lusts thereof and in rising vp to care and conscience of yeelding vnto him the holy fruites of a new life Secondly as a further fruit of the comfort hereof and of the same our care it is our dutie to offer vp euery spirituall sacrifice of true christian obedience and namely contrition of heart praier praise and almes-giuing Thirdly it is our dutie from the vertue of the princely power of our Lord Iesus Christ deriued vnto vs continually to subdue keepe vnder not only sin and the lusts thereof but also the suggestions of the diuel this world that they neuer reigne or rule ouer vs. Finally it is our dutie in the same respect if neede so require that we doe offer vp our liues themselues as
it were a sacrifice or thank-offering for the witnessing of the truth by holy martyrdome Explication and proofe These things also haue indeed their warrant from the holy Scriptures For the first point whereof we haue to begin withall one plaine testimony Rom. 12.1.2 Reade also Gal. 5.24 In this respect the preaching of the Gospel is a kinde of sacrificing of the people vnto God euen of so many as are thereby conuerted vnto him Rom. 15. verses 15 16 17. and 2. Cor. 2.15 For the second point to wit that the duties mentioned are to be performed as spirituall sacrifices to God reade Psal 51.17 The sacrifices of God saith the Kingly Prophet Dauid are a contrite heart c. And Psal 141.2 Praier is called a sacrifice Likewise Reuel chap. 5.8 and chap. 8.3.4 So is thanks-giuing Heb. 13.15 And in the next verse almes-giuing or beneficence is termed by the same name And againe Philip. 4.18 These are the sacrifices wherevnto as the Apostle Peter assureth vs christians are called as a holy Priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ 1. Ep. chap. 2. verse 5. And verse 9. Ye are a royall Priesthood c. that ye should shew forth the vertues of him that hath called you out of darknes into his maruelous light For the proofe of the third point we haue Rom. 6.12 Where the Apostle writeth thus Let not sinne reigne in your mortall body he vsing therein a * Basilâ—ueto word noting the spirituall kingdome ore dominion of sinne which cannot be subdued but by a countermand of a kingly power superiour vnto it And verse 13. he saith further Neither giue yee your members as weapons of vnrighteousnes where he vseth a * Paristánete word of Priesthood by an allusion to the presenting and placing of the bodily sacrifice before the Lord after the manner of the law Reade also concerning that power which wee haue by our Sauiour against the world 1. Iohn chap. 5. verses 4 5. And ouer the Diuell Iames 4.7 And Ephes 6.10 11 c. Likewise Rom. 16.20 and 1. Iohn 3.8 and chap. 5.18 In all which things let vs not lightly weigh and consider with our selues I pray ye how great a dignitie this is for a man to haue power to countermand and suppresse his wicked lusts the world and the Diuell according to that Prou 16.32 And Eccles 7.21 But now on the contrarie let vs also well consider how absurde and vnseemely yea how dangerous and deadlie a thing it is for the Prince to be his subiectes vassall yea the vassall of the most traiterous and murtherous subiect that may be Euen so absurde it is that a Christian should be at the command of sin and Satan that they should be as the Generall of the field we to fight vnder their banner This should not onely be to our owne reproch who doe beare the name of Christ but also euen to the dishonour of our King and Sauiour himselfe Let vs therefore earnestly consider that it is our dutie to take diligent heed against these euills For the proofe of the last pointe let vs read Philip 2.17 For euen like as when the zealous Magistrate putteth to death the malefactor that is well worthie of it it is as a holie sacrifice offered vnto God on his part so when anie other faithfull Christian giueth his life for the Gospell hee doth in speciall manner sacrifice himselfe vnto God Neither let it I beseech ye offend any as we were partly aduised before in the Comfortes touching that hatefull reproch which the Papists haue iustlie brought vpon their sacrilegious blasphemous Priest-hood the which without all ground and to a most vaine and wicked purpose they appropriate to their clergie It is sufficient for vs that without them wee knowe the minde of our Sauiour Christ and in how honorable a sence he hath aduanced vs and all true beleeuing Christians without exception to be Priests vnto our God And therfore in this respect and thus farre forth let vs not balke this name which in it selfe and according to the right vse application of it hath bene is stil a name of verie great dignity of a reuerend holy honor Nay coÌ„trariwise let euerie Christian as well of the faithfull people as of the publike ministerie reioyce in this our dignitie together in that wee are all sanctified and admitted to offer spirituall sacrifices as hath bene shewed The Minister publikelie in the assemblie and the people with him by his speciall guidance and direction in the name of God and they also priuatlie by themselues and with their families in euerie priuate and allowable dutie of Christianitie according to the rule of Gods holie word And herein let vs haue no scruple but that God admitteth vs freely to drawe neare vnto him through our Lord Iesus Christ with holie hearts and consciences to make our praiers vnto him at all due times and in all meete places holding vp pure hands without wrath and doubting c. Tim 2.8 And in manie other places of holie scripture The summe of all is this Seeing our Sauiour is anointed of God to be our great Prophet we stand bound to submit our selues to his doctrine Seeing hee is our onely high Priest we must seeke for reconciliation and peace to our consciences with God through him Seeing he is our Lord and King we must submit our selues to his lawes and gouernment that so we may enioye the benefit of his protection And on the contrarie wee must renounce all false Mediatours false Prophets false Christes and false Lordes and namely the yoke of the most grieuous proude and statelie Lord the Antichrist of Rome Thus farre therfore concerning the duties belonging to the comfort of our Christian beliefe in that our Sauiour is the Christ or anointed of God and likewise of the duties in respect of euerie other of the titles Sonne of God Iesus and Lord whom while we thus obey wee may be sure that the holie Ghost is giuen vnto vs according to that which we read Acts 5.32 ANd nowe at the last to conclude this part of our inquirie concerning beliefe in the second Person of the holie Trinitie in regard of the same his Titles noting vnto vs his most high Person also his most holy office What is the danger of not beleeuing Question of not obeying this our Lord IESVS CHRIST the Sonne of GOD in all these respectes Ans Who is a lyar saith S. Iohn but he that denieth that Iesus is the ChristiÌ„ the same is the Antichrist that denieth the Father and the Sonne Whosoeuer denieth the Sonne the same hath not the Father 1. Ep chap. 2. verses 22.23 And chap. â— 11.12 Eternall life is in the Sonne of God He that hath the sonne hath that life he that hath not the Sonne of God hath not that life And in the Gospel of Iohn chap 8.24 Our Sauiour Christ telleth the Iewes that if they
beare witnesse to the truth And the Apostle Paul 2. Tim. chap. 1. verse 10. Our holy calling to saluation The Duties is made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel And here note also that it is no small comfort to vs the Gentiles that as it is euident in the Genealogie of our Sauiour hee descended on the mothers side from some of the Gentiles as from Rahab and Ruth and not altogether from the Iewes Neither is it to be neglected that our Sauiour did not onely descend of the godly but also of some wicked progenitours that it might the more clearely appeare that no sinne of ours could either staine him or hinder the sanctification either of Iew or Gentile beleeuing in him Touching the third branch of the answer adde vnto that parcell of the speech of the holy Angells alledged before In earth peace the saying of the Apostle Paul Rom. 8.17 If we be children we are also heires of God and heires annexed with Christ c. To conclude in all these respects worthily doth the same Apostle determine it to be a most great and gratious mystery of godlines that God is manifested in the flesh and thereby hath declared the light of his countenance most clearely toward his people It is a ioyous and comfortable thing as we know for any people to see the face of their earthly Prince to looke chearefully vpon them But all the comfort arising from the chearefull face of earthly Princes is a small comfort in comparison of that which the christian heart may take from the light of Gods countenance shining vpon vs in the most sweete and amiable face of our Sauiour Christ in whom he hath adopted vs to be children to himselfe and heires with our Sauiour as was said euen now Wee may likewise conclude this point from the practise of the Prophet Isaiah who chap. 7 14. and chap. 9.6 7. and chap. 11.1 repeateth this as a speciall comfort to the Church of God against all discouragements that may befall it Behold saith he a Virgin shall conceiue and beare a Sonne c. And againe For vnto vs a childe is borne c. And yet againe But there shall come a rod forth of the stocke of Ishai c. These comforts haue indeede a further respect or rather prospect as we may say to our Sauiour Christ not onely borne but also dead buried and risen againe c. Neuertheles we cannot but deriue them from his birth seeing they haue as it were their birth together with him ANd thus froÌ„ the Comforts let vs come to the Duties of faith which ought to grow from the seedes of the same sowen in our hearts by the preaching of the Gospell Question Which may or rather which ought these duties to be Answere They may be considered of vs as I haue beene taught either more generally Or else somewhat more particularly Be it so How therfore in the first place may they be more generally coÌ„siderd First we may yea we ought to learne from the example of the Virgin Mary to keepe in faithfull memorie and diligently to ponder and weigh in our hearts the natiuitie it selfe with all those things that are spoken and done for the manifestation confirmation and iâ—lustration of the same Secondly according to the nature of the mystery of the birth and Person of him that is borne and according to the blessed ends of his comming into the world which are altogether most holy spirituall graue and reuerend such also must be the nature and quality of all our ioy and reioycing concerning the same that is to say nothing carnall wanton or licentious but altogether spirituall holy sober and heauenly And answerable to this kind and nature of our ioy must be all the fruits and effects of the same continually ExplicatioÌ„ and proofe It is very reasonable and meet indeed that they should be so And out of all doubt vpon the due meditation and weighing of the birth together with the most worthy things belonging therevnto very excellent and holy effects will follow through the blessing of God euen according to the working of his holy Spirit in the hearts of those whom he hath made and propounded to be patterns and examples vnto vs herein both Angells from heauen and also men and women on earth such as we haue heard of before It is our bounden duty therefore euen to the same ends so to meditate as we must neuer cease pondering weighing of this part of the mysterie of faith vntil we haue preuailed with our harts to draw theÌ„ to reuereÌ„ce admire at the most high holy wisedom mercy goodnes of the lord our God herein And in this respect as was said in the first part of the answer the example of the Virgin Marie is notable as well for meditation as for the holy heauenly fruits therof Luk 2.19 Mary kept al those sayings pondered theÌ„ in her heart c. But as touching the popish that is to say the superstitious manner or the profane and carnall manner which alwaies accompanieth superstition in the remembrance solemnization of the natiuitie of our Sauiour by keeping of a good Chrismas vnto him in inordinate and gluttonous belly cheare with greater dispensation and licence to all kinde or reuell and disorder then at any other time of the yeare in dicing and carding in masking and mumming in setting vp Lords of mis-rule as they are rightly tearmed it will vpon due examinatioÌ„ be found to be a most absurd abhominable kind of solemnizing euen as farre remoued froÌ„ the due celebratioÌ„ of the memoriall of the holy birth of our Sauior as it draweth more neare to the profane superstitious festiuities vsed at the birth daies of the heatheÌ„ such as was the more priuate solemnitie of Herods birth day when Iohn Baptist lost his head the publike feasts of Bacchus in the which the reines were laid loose to drunkennes and all other filthines of the flesh The right way of celebrating the remembrance of the birth of our Sauiour is cleane contrary to this The feast of the Lord are al of them called holy conuocations by his owne holy ordinance Leuit. 23.1 2 3 4. c. That is to say It is not onely for a few daies at one time or season of the yeare but on euery day throughout the whole yeare and all the yeares of our liues to be more and more carefull to deny all worldly lusts and euery practise of vngodlines and to set our hearts to lead our liues as righteously soberly and godly as we may by all good meanes and helps sanctified of God attaine vnto According to the notable instruction of the holy Apostle Tit. 2.11 12 c. yea according to the teaching of the appearaÌ„ce of the grace mercy of God it selfe being duly weighed thought vpoÌ„ Read also Eph. 5
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
the glorious presence of the most high god And therefore also on the other side no true christian ought to be discouraged although they be poorely borne nor any christian woman though shee be poorely brought in bed as if her childe were of lesse account before God because of that For doe we not see that Marie was so yea like enough more poorely then the poorer sort of women are wont to be and with lesse comfortable helpers and in a lesse commodious and seemely place for such a busines as the poorest chamber in a base cottage But what should we speake of Marie thus poorely brought in bed in comparison of the childe it selfe that was borne of her For the matter is infinitely more admirable in respect of him the naturall Sonne of God then of her by nature the daughter of Eue yea it is not much admirable in respect of her saue onely in regard of him Fourthly who shall not be ashamed to murmure at his wants or on the other side to be prowd when hee is in wealthie and honourable estate in the world if he doe with a right and well aduised eye looke vpon the birth of the Son of God without whom it had bin vnpossible but we must haue bin both borne in most extreame dishonour also haue continued in misery for euer Finally how should wee be iustly offended at any outward basenes of the Church or any true members thereof if we do aduisedly looke to the outward basenes of the most glorious head Prince and gouernour of them Is it not meet that the Church here vpon earth which are as the members of the body should be sutable to the head such as it was while it remained here on the earth It may suffice vs that we know it is glorious with in though it be outwardly somewhath browne or blacke Psal 45.13 Cant. 1.4.5 Thus then we see that many outward duties from a great inward dutifulnes of heart doe belong to the comfort of faith concerning the birth of our Sauiour Christ duly weighed considered both more generally also more specially as hath already bin laid forth in diuers particulars in such sort as that which hath beene hetherto obserued might seeme to suffice Neuertheles for the further clearing of so worthy a point it shall not be superfluous for vs as I suppose to endeuour to gather a further direction herein from the examples and practise of those to whom the birth of our Sauiour was first manifested and whom we know to haue beene guided by the holy Ghost therein as hath beene obserued at large in the sermons made vpon those parts of our text Of these duties I desire that you doe as briefely as may be make some rehearsall againe according to those examples which God hath set before vs to the same end Question Which may they be Answere From the example of the holy Angels we may iustly learne that in so much as they to whom the incarnation birth of our Sauiour Christ did not so properly belong did neuertheles to the glorifying of God on our behalfe most earnest blesse and praise the Lord much rather ought we our selues to doe so seeing for our sakes it was that the Son of God thus humbled and abased himselfe From the example of the Sheepheards we are taught that it is our dutie to vse all diligence both in seeking after the knowledge of our Sauiour Christ borne into the world and of the right ends and vses of his comming and abiding in it and also in mutuall exherting incouraging one another therevnto We may likewise learne from thē that according as we our selues haue learned found out Christ Iesus in his word by the instructiōs therof so it is our dutie as much as lieth in vs to make him known to al other And further both from the example of the Sheepheards and also of those which heard the things which they reported vnto them concerning the birth of our Sauiour we may well learne that it is our dutie to esteeme reuerently of the same things and of all other of like holy record and to praise and glorifie God therein What the dutie is which the exāple of the vir Marie teacheth vs it hath bin answered before Frō the exāple of the wisemen who came out of the East a long iourny to worship our Sa Christ we may profitablie learn diuers notable lessons of good christiā dutie First that we ought to esteeme most highly and honourablie of our blessed Sauiour Secondly that we ought to refuse no labour or cost in our seeking to know him Thirdly that no feare of danger with-hold vs from diligent inquiring after him Fourthly that we be in no wise offended at the basenes of his comming into the world but on the contrarie that wee doe reioyce in our Sauiour so much the more as in him that therby giueth vs so much the more assurance that we shal be aduanced through his abasing of himselfe so lowe for vs. Fiftly that we vse all good circumspection that we giue no furtherance or aduantage to the wicked against our Sauiour or his Church and Gospel Finallie that wee doe most willinglie yeelde our selues and all that wee haue to his most honourable seruice From the example of Simeon wee learne likewise that it is our dutie to preferre the true knowledge of our Sauiour Christ made man and sent into the world before all things in the whole world yea before our owne life and beeing in it His doctrine also teacheth vs that not all in the world but they onely that doe truelie beleeue in him and dutifullie obey him shal be partakers of his appearing Last of all from the example of Anna we are taught in like manner that it is the dutie of one as well as of another of women as well as of men with all readines to acknowledge and confesse that our Sauiour Christ is verily in truth come in the flesh Explicatiō proofe These things which are lightsome in themselues haue bene more fully laide forth for a helpe to our weakenes by the interpretation and opening of the text in the Sermons made vpon the same First concerning the holie Angels Luke 2.13.14 from these words And strait way ther was with the Angela multitude of heauenly souldiers that is of other Angels as it appeareth verse 15. praising God saying Glorie be to God c. And touching our owne dutie Read Isai chapter 12. Secondly concerning the Shepheards as it foloweth in the same ch vers 13.16.17.18.20 And it came to passe when the Angels that is the multitude of heauenlie souldiers before mentioned were gone away from them into heauen that the Shepheards said one to another Let vs go then into Bethlehem c. Thirdlie concerning those that heard the Shepheardes make report of the birth of our Sauiour Christ we read likewise in the same chap verse 18. Of whom this is testified that they did all wonder
the heauenly Father of vs all but in speciall manner the Father of his naturall Sonne are in the seasons thereof to be alwaies preferred before duty to earthly Parents And chiefly when any haue their special calling therevnto as our Sauiour had aboue all other The Leuites in respect of a special seruice they were cōmāded to perform vnto god were cōmended for this that they neither knew Father nor mother that is they regarded nothing that might hinder their seruice much more is our Sauiour to be cōmended in the like respect at this time And now as touching Ioseph and Marie our Sauiour doth furthermore make it plaine by his most wise and dutifull defence which it was meete he should at this time make for himselfe that the failing was in them altogether and nothing at all in him For what reason had they to thinke that our Sauiour hauing beene alwaies a most dutifull childe vnto them would at this time haue withdrawen himself from them for no other cause then to haue hasted homeward with the first of those that returned from Ierusalem Nay rather what reason had they but that they should haue thought thus with themselues vpon the first missing of him Surely he is now gone aside to some speciall purpose to the glorifying of God before his departure out of the City or it is sure that if there be any holy exercise of religion in the Temple hee is gone thither c. Such no doubt ought their thoughts to haue beene as our Sauiour sheweth plainely in these words of his holy defence Knew ye not that I must be in my Fathers busines as though he should put thē in mind that he had signified so much vnto thē before though either they did not mark it as they should haue done or els forgat it again though they might easily haue vnderstood it from him Finally let vs obserue this notable historie the most holy and excellent disposition of our Sauiour in this his childhood in that according as his Parents at the last well bethinking themselues and going to seeke him in the Temple found him there at the holy exercise of instructiō or conference catechisme mentioned before For no doubt the rare dispositiō of the child to all godlines after they had well bethought themselues caused thē to think that it was most like they should find him there O that childrē would learn frō this most excellent example to loue their church as we vse to speake the holy exercises of religion namely this of catechising to be willing to be asked questions to learne to answer them according to the doctrine of the holy Scriptures But alas if Parents now a daies misse their children on the Lords day where shall they vsuallie finde them In the Church at Sermons thinke we No but in the market places playing or idely gazing or if there be any other place of speciall disorder and vanity The same may be said of seruants and many of elder yeares yea euen of some Parents themselues it is a shame to speake who may sooner be found in the beere-house c. then in the house of God But of the duties more afterward NOw in the last place let vs come to the latter part of the education and life of our Sauiour Christ vnder the gouernment of Ioseph and Marie that is from the twelfe yeare to the thirtith In what part of holy Scripture is that recorded vnto vs It is briefly set downe in the two last verses of the same 2. ch of the Euangelist Luke that is to say in the 51. and 52. verses Question Rehearse the words as they follow in the text Which are they Answer 51 Then saith Saint Luke he went downe with them that is with Ioseph Marie and came to Nazareth and was subiect vnto them and his mother kept all those sayings in her heart 52 And Iesus increased in wisedome and stature and in fauour with God and men Explicatiō proofe This also is a very short but yet in the wisedome of God a sufficient and full description of the life of our Sauiour so farre as it is necessary for vs to know for the space of about 18. yeares if that which is set downe shal be duly weighed and considered of vs. For by that which is said here if it be laid to that which we haue seene already we may without any great or obscure difficultie conceiue rightly what manner of life he led that is to say a priuate and not as yet nor for all the time mentioned any publike estate and condition of life not a wealthy and delicious kinde of life but a poore and sober life not an idle or easie life but a diligent and painefull life Finally a life in subiection and obedience to his poore Parents and not the life of a Master of a family to haue commandement and gouernment ouer any Yea which is strange to speake of and were it not testified by the holy Scriptures incredible to be thought considering who he was he led the life of an apprentice or man of occupation as we may say working the Carpenters worke and not a Students life as was touched before Matth. ch 13. in the end and as it may be further obserued from the Euangelist Mark. ch 6. verses 2 3. And Iohn 7.15 And let vs further marke that still this is not without cause repeated that as our Sauiour grew in yeares so he grew both in bodily stature and also in all wisedome and grace vntill hee came to the full stature and perfection of both of the bodie according to a naturall course and proportion like to other men of wisedome and grace without measure infinitely aboue all other men Finally let vs well obserue that as the Euangelist doth plainely testifie so gratious was the whole conuersation and behauiour of our Sauiour that all men were drawne to a singular loue and liking of him to wit so many as had any grace and true discretion to perceiue the excellency of his rare wisedome and all other vertues The which were not excellent onely in appearance before men who are not seldome deceiued in their iudgement but also euen in the sight of God who in all things doth at all times iudge most true and righteous iudgement And therefore it is expresly testified by the Euangelist that our Sauiour increased in fauour with God as well as with men That is the fauour of God did shine forth more and more brightly in the most gratious effects and fruits thereof toward him in such sort that it did euidently appeare to all that had eyes to see that God did singularly loue and delight in him and that thereby also all might be effectually moued to haue him in like singular regard Such is the holy history of the most holy humble life of our blessed Sauiour in his priuate state and condition of life euen from his infancy euery way admirable to all that shall
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
most blasphemous reproches which they and their rulers raised vp agaist him could not doe it Math 11.19 and ch 12.24 No other grieuance or vndutifull dealing of the part of any could doe it as it is notablie testified in the holie Gospel If we would haue any further proofe of the most perfect constancie of our Sauiour hiâ— death was the full sealing vp and confirming of all as we shall see further when we come to inquire of â—t And in the meane while we may take a taste from his most resolute settelâ—ng and preparing of himselfe to the enduring of it Matt 16.23 26.53.54 and Lu 12.49.50.51.52.53 Question BVt now that we may proceede to the rest of those things which are to be obserued concerning the life of our Sauiour Haue we any promise recorded in the holy scripture that our Sauiour should be thus holie and righteous in the perfit obedience of life as well as that he should be perfitlie holie by Conception and birth to our benefit Answer Yea God made a promise of it to his Church as it is euideÌ„t Isa ch 11 2â— v 1.2 c. And ch â—0 8 ch 53.9 Likewise Ier 23.6 They shal cal him the Lord our righteousnes These Prophesies haue indeed the nature of promises were giuen forâ—h no doubt ExplicatioÌ„ proofe by the commandement of God for an assured testimonie that hee should be such a one as he was by the holie Prophets described to be Herevnto also tende those allegoricall and patheticall loue-descriptions of our Sauiour Christ by the Church in the Song of Songs where hee is set forth to be most comely and beautifull from the toppe to the toe yea altogether delectable matchles and incomparable And thus the Promise being comfortable of it selfe may well drawe vs to a further consideration of the comfortes that faith findeth in the perfit holines and righteousnes of our Sauiour Christ Question What may these be Answere All doe rest in this one in so much as hereby we are assured that he hath fulfilled the lawe for vs and that he is a fit Person to stand betwixt God and vs and to offer vp that onely propitiatorie sacrifice which is auailable to take away our sinnes and to reconcile vs for euer to God ExplicatioÌ„ and proofe All resteth in this indeâ—d For insomuch as he was to die for our sinnes it wâ—s necessarie that hee should liue without sinne And so it is testified of him that he knew no sinne Otherwise he could not haue taken away our sinnes But now that we knowe he was perfitlie righteous euen that holie and righteous one so appointed and approued of God there is nothing wanting that wee can desire more to the comfort of our consciences in this behalfe NOwe therfore what dutie belongeth herevnto Question The holie Scriptures doe teach vs in this respect that our Sauiour Christ hath not onelie fulfilled the perfect righteousnes of the law for vs Aâ—swer but also that he hath therwithall giuen vs an example how we our selues and all Christians ought trusting in his grace to indeuour more and more to serue and obey God our heauenlie Father in all righteousnes and true holines all the dayes of our liues The holy Scriptures doe teach vs so much indeede The danger of not beleeuing according to that which we reade Iohn chap. 13. verses 12 13 c. 1. Cor. 11.1 Ephes 5.2 and 1. Pet. 2.12 And it standeth with all good and holy reason that it should be so For seeing our Sauiour humbled himselfe to walke in all good dutie both to God and toward all men neither refused the dutie belonging to euery age nor the labour of his hands in a poore estate yea though he was the Sonne of God who can without shame and blushing goe about to draw his necke out of the yoake Nay who can but acknowledge that it is his bounden dutie after the example of our Sauiour Christ to endeuour after all vprightnes and integritie after all diligence and painefulnes after all faithfulnes and constancie in the discharge of the duties of our callings wherein the Lord hath set vs. Question TO conclude this point Is there any danger in not knowing nor beleeuing the perfit holines and righteousnes of the life of our Sauiour as well as the holines of his nature and in not endeauouring to obey God according to his example in all things wherein it is meete for vs to be imitators and followers of him Answer They that doe not know and beleeue this cannot beleeue in our Sauiour Christ as in a meete and sufficient Person to be a mediator to satisfie Gods iustice for our sinnes and to make an euerlasting reconciliation and attonement with his diuine Maiestie for vs. ExplicatioÌ„ proofe It is very true Neither can any such reape any profite or benefit by his death This therefore is carefully to be auoided as a very great danger and as rocke that would cause shipwracke of faith For if our Sauiour Christ had beene a sinner himselfe which God forbid we should once thinke though his aduersaries did so blaspheme as our Sauiour himselfe complaineth Matt. 11.19 how should we haue any comfort that he satisfied for our sinnes and not rather for his owne But for the remouing of this so dangerous and vncomfortable a doubt hee doeth else-where very earnestly reply against all these and all such slanderous calumniations to iustifie the righteousnes of his life And namely Iohn ch 8. verse 28. I doe nothing of my selfe c. and verse 29. I doe alwaies those things that please my Father And verse 48. Which of you can rebuke me of sinne And whereas they feare not to blaspheme most wickedly and to say that he had a Diuel our Sauiour answered them I haue not a Diuel but I honour my Father and ye haue dishonoured me And I seeke not mine owne praise but there is one that seeketh it and iudgeth And verse 55. I know God and keepe his word And ch 10.32 When the Iewes went about to stone our Sauiour Many good works saith he haue I shewed you from my Father for which of these works doe ye stone me As though he should say If ye will needes stone me it must be for well doing and not for any euill which ye can iustly charge me with And he proceedeth further to iustifie himselfe against their reply in the same place Read also ch 12.49.50 and ch 14.31 Hetherto of the life of our Sauiour Onely this reserued that we are hereafter to inquire more fully of the last part and conclusion of it wherein the perfection of all his most holy vertues doe most brightly shew themselues as then we shall by the grace of God make it very plaine from the holy history thereof Beliefe in God the Son who taught a most holy and perfect doctrine Beliefe in God the Sonne who taught a most holie and perfit Doctrine IN the meane season his
reiect al other doctrines of Antichrist and of euery strang teacher whatsoeuer agreeth not with the most holy doctrine of our Sauiour We may boldly say to all such both Pope and Prelate popish Priest and Seminarie Iesuit Depart from me ye workers of iniquitie Psal 6.8 For so will our Sauiour say to them at the last day Mat 7 23. Thus â—herfore it is a singular comfort bringeth vnspeakable peace to our consciences that we haue so perfect a doctrine deliuered vnto vs according as our Sauiour admonished his Disciples Mat 13 16 17 saying Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Prophetâ— and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which ye heare and haue not heard them THe comfort being thus great the duty ought to be as great in al thankfulnes to God â—nd our men gracious Saui to be blessed praised for euer What therefore is our dutie Question whereby wee are to declare our thankfulnes to God and the same our blessed Sauiour in this behalfe Answere This likewise tâ— the same which was obserued before to be our dutie in regard of his most holy and perfect proâ—hecie That is to say it is our most bounden duty with all readines â—â—â—gently â—o learne the doctrine in all faithfulnes constaÌ„tly to obey it our selues and as much as l eth in vs to instruct others also therein and to call vpon them for like dutâ—full obedience Explication and proofe Such indeed is our most bounden duty according to that saying of Peter Ioh ch 6. v. 6â— Maister to whom shall we goe Thou hast the words of eternall life and we beleeue and know that thou art the Christ the Son of the liuing God Here also call againe to mind the saying of our Sauiour himselfe Iohn 7.17 ch 8.31.32 alledged before in the comfort Where as we then saw our Sauiour requireth obedience yea euen entire constant obedience at the hands and hearts of all those that would attaine to the most sweete and constant comfort of his most holy and perfect doctrine Thus much therefore concerning the Comfort and dutie Question NOw for the conclusion of this part of our inquirie coÌ„cerning the doctrine of our Sauiour Christ What is the danger of not beleeuing and of not obeying it as a most holy and perfect doctrine Answer Whosoeuer doe not beleeue nor obey the doctrine of our Sauiour Christ as a most holy and perfect doctrine they cannot possibly either truly know or rightly beleeue and obey our Sauiour himselfe Nay on the contrary they are in the very beaten high way The danger of not beleeuing and obeying it to be drawne and carried aside to harken to all false doctrine and lies and so to become the vassalls of the Diuel and Antichrist that great false Prophet or of some other Master heretike in stead that thâ—y ought to be the onely teachable schollers and obedient seruants of the Lord Iesus Christ our heauenly Teacher and Master It is very true And the danger is most wofull yea rather it is presently an euill in it selfe most miserable ExplicatioÌ„ and proofe and therefore with all care to be most earnestly shunned For euen hence it was that all obstinate Iewes fell away from God and are lest euen to this day in their damnable vnbeliefe and most blasphemous contradictions to our Sauiour and his doctrine To whom our Sauiour himselfe saide while hee taught among them Because I tell yee the truth yee beleeue mee not Which of you can rebuke mee of sinne And if I say the truth why doe yee not beleeue me Hee that is of God heareth Gods words ye therefore heare them not because yee are not of God Iohn chap. 8.45 46 47. And yet againe chap. 10.26 Ye beleeue not for yee are not of my sheepe as I said vnto you My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life And chap. 12.14 c. If any man heare my words and beleeue not I iudge him not For I came not to iudge the world but to saue the world He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him at the last day Wee may euidently see therefore that the neglect of hearing and obeying the doctrine of our Sauiour Christ is very dangerous yea so dangerous that it maketh way to all false and erroneous doctrine as was answered according as our Sauiour doeth giue plainely to vnderstand Iohn chap. 5. verse 43. Where he saith thus I am come in my Fathers name and ye receiue me not if another shall come in his owne name him will ye receiue And so it came to passe with these disobedient Iewes This also made way for that false Prophet Mahomet to be receiued among the Turkes And likewise hence it is that the Antichrist of Rome hath so mightily preuailed with his deuoted Papists that they dare receiue nothing for truth vnles he and his Prelates allow it and that on the other side they doubt not credulously to receiue any thing for truth which is authorised by them be it neuer so contrary to the truth and doctrine of our Sauiour Christ The same neglect hath betraied a number and made them as a prey to the lying allegories and hereticall speculations of H. N. and to be incorporated into his schismaticall Familie of false and counterfet loue as if his doctrine did now in this last day perfit and accomplish the doctrine of our Sauiour and as if he did in the stead of our Sauiour execute the last and generall iudgement here on earth So greatly doth the wicked hereticke blaspheme Let vs therefore in the feare of God take warning from the wofull examples of these and all other Apostataes and backe-sliders from the true doctrine of our Sauiour that we doe in no wise neglect to imbrace and loue it and to hold it so fast that we neuer suffer our selues to be remooued from it That henceforth as the Apostle Paul admonisheth Ephes chap. 4 verses 14 15. Wee be no more children wauering and carried about with euery wind of doctrine by the deceit of men and with craftines whereby they lie in wait to deceiue But let vs follow the truth in loue in all things grow vp into him who is the head that is Christ c. For otherwise as the same Apostle writeth 2. Thess chap. 2. verses 10 11 12. the danger which wee speake of is at hand yea to eternall damnaâ—ion Thus much therefore it was necessary that wee should adde to all other things concerning the doctrine of our Sauiour for our instruction and admonitions sake Beliefe in God the Sonne who wrought most miraculous and diuine workes lest we should by any meanes neglect it The grouÌ„d and
a while after Quò verius ista cognoscimus eò certiores desalute nostra sumus By how much we know these things more throughly by so much the more sure are we of our saluation Piscator Likewise another learned interpreter in his obseruation vpon these words of our Sauiour My God my God why hast thou forsaken me he saith thus Ex hac querela Christi percipimus eum ad tempus desertum fuisse a Deo ita nimirum vt nihil sentiret solatij sed tantum iram Dei cruciatus damnatorum propter nostra peccata Hinc habemus solidissimam consolationem fore vt nos nunquam sentiamus iram Dei quia Christus illam pro nobis sensit Hinc ait Paulus Heb 2.9 eum gustasse mortem pro omnibus nempe pro omnibus filijs Dei quos debuit ad gloriam adducere vt ibidem Apostolus declarat By this complaint of Christ saith he we perceiue that he was for a time forsaken of God in such sort that he had the feeling of no comfort but onely of the wrath of God and of the torments of the damned due to our sinnes Whence we haue this comfort most throughly confirmed vnto vs that we shall neuer feele the wrath of God seeing Christ hath felt it for vs. And herevpon saith Paul Heb 2.9 that hee hath tasted death for all men to wit for all the children of God whom he was to bring to glorie as the Apostle in the same place declareth Question BVt let vs goe forward to the comforts which are yet behind And next of all what may our comfort be that our Sauiour Christ being most grieuously thirstie as no doubt he must needes be after so long continuance of his most hote and firie passion yet would not drinke at al no nor once complaine of thirst till a little before his death Answer This likewise may well be a further comfort from a further consideration of the greatnes of his sufferings from this particular added to the rest in that we may so much the more euidently perceiue hereby that our saluation was most earnestly thirsted after by our Sauiour and accordingly most perfitly procured and atchieued by him for so many as shall earnestly hunger and thirst after the same Explication It is true The thirst of our Sauiour after our saluation must needs be exceeding great in that it caused him to neglect or rather to endure in silence so sharpe a bodily thirst Next vnto this that is immediatly after our Sauiour had dronke not that he might quench his thirst which the drinke that was giuen him could not doe but that the Scripture might in this point as well as in all other be fulfilled these words of our Sauiour doe follow It is finished Question What may oâ—r comfort be from them Answer It is most singular to the ende last mentioned that is to assure vs of the perfection of the sufferings of our Sauiour for vs insomuch as he himselfe as we doe heare doth expresly testifie that euen now at this very point of time that he vttered these words all was perfitly fulfilled whatsoeuer by the appointment of God was to be suffered of him before that he shoulâ— dye the death it selfe which was the very last point of his sacrificing and offering vp of himselfe once for all to the full purchasing of our eternall redemption and reconciliation with God Explication This indeede must needes bee most singularly comfortable to euery true beleeuer insomuch as it hath beene declared in the interpretation of the meaning of this Article that the perfection of the sacrifice of our Lord Iesus Christ is hereby confirmed aboue all exception For seeing our Sauiour himselfe hath saide It is finished nothing doubtles was then vnfulfilled which was appointed of God and foretold by the holy Prophets that it should come to passe from the time of his incarnation and birth to the very last point and instant of his death And euen herein the comfort is thus exceeding great seeing our Sauiour of set purpose woulde not put an ende to his sufferings by departing this life vntil all was finished whatsoeuer God had purposed that he should endure to the full satisfaction and appeasment of his diuine iustice So that most iustly may we yea of dutie ought we as we are hereafter to obserue in the duties to put away all care of any other meanes or merit then of our most blessed and alsufficient Sauiour alone and all feare of any other punishment for our sinnes in purgatorie after death or any other way here in this life beside his satisfactorie punishment alone In which respect also most comfortably doth Maister Beza conclude this point after this sort Agitè igitur inquit gratias ingentes agamus Domino qui nobis oculos aperuit illis omnibus opponamus haec pretiosissima Domini nostri verba c. quibus aduersus quaslibet tentationes conscientiae nostrae confirmentur vera vina fide amplexantes integram illam vnicam numeris omnibus absolutissimam oblationem Iesu Christi semel a seipso factam qua nostrae conscientiae in perpetuum tranquillentur En quae consolatio ex verbis illis breuibus quidem si sonum eoruÌ„ attendas sed tam amplis si sensum inspicias vt quae in illis continentur opes exhanriri non possint Homil in Hist Passionis 33. Sect. 12. Goe to therefore saith this godly learned Preacher let vs yeelde exceeding great thankes vnto the Lord who hath opened our eyes and let vs oppose to al such doubts or feares these most precious words of our Lord c. wherby our consciences may be confirmed against all temptations whatsoeuer while we embrace by a true and liuely faith that entier onely and euery way most perfect oblation of Iesus Christ made once by himselfe by the which our consciences may be calmed for euer Behold what comfort is in those wordes fewe indeede if thou looke to the sound of them but so ample and large if thou doe regard the meaning of them that the riches contained in them can neuer be drawen out Let vs now come to the last wordes which our Sauiour vttered vpon the crosse Father into thy handes I commend my spirit the which also as the holy Euangelists doe testifie he vttered with a loud voice as one euen at the point of death hauing his full vigour and strength Question What may the comfort hereof be to our faith Answer First as touching the manifesting of his power hereby euen in the supporting of his fraile humane nature against the extremitie of all former and present sufferings it may well be very comfortable in that it is euident by the same that our Sauiour The Comforts belonging to his death albeit he died a true naturall death and the same naturally caused by the vehemencie of his sufferings and by the effusion of his blood â—ripping out at the piercings of his hands
kindly intreated of his seruants againe The friendship which the holy Angels doe vs for Christes sake is in this life to defend vs and at our death to carrie our soules into heauen as hath beene proued heretofore Ninthly that the whole Church of God is reconciled and set at peace in it selfe as well as with God as a fruite of the sufferings of our Sauiour we may be put in mind againe from that which we read Ephes 2.13.14 c. And that it ought to be so it will further appeare when we come to the duties Finally that the sufferings and death of our Sauiour are the ground of all our hope and longing after all our happines and glory in the life to come read Philip. 2.8 9. and Iohn 12 24.25 c. For like as the exaltation of our Sauiour himselfe is reckened for an effect of his humiliation Philip. 2.8 9 so in that 12. cha of Iohn the same our Sauiour speaketh of our lifting vp aduancing as a fruite of the same his humiliation Read also Heb. 2 9 10. By Gods grace he tasted death for all men For as the Apostle saith It becam him for whoÌ„ are all things and by whoÌ„ are all things seeing that he brought many childreÌ„ vnto glory that he should consecrate the Prince of their saluation through afflictions And chap. 9.15 For this cause is he the mediator of the new Testament that through death which was for the redemption of the transgressions which were in the former Testament they which were called might receiue the promise of the eternall inheritance And 2 Timothie 1.9 10. Hee hath saued vs and brought life and immortalitie to light through the Gospel What Gospel euen that which preacheth that Christ did this by dying for our sinnes according to that 1. Cor. 15.1 2 3. And that this hope is so certainely warranted vnto vs thereby that we may reioyce in the hope of it with ioy vnspeakeable and glorious reade 1. Pet. 1.6 Reade also Rom. 8.33 34. Thus as the holy Apostle saith Heb. 12.24 We are come to Iesus the mediatour of the new Testament and to the blood of sprinkling that speaketh better things then that of Abel And Ephes 5.2 Christ hath loued vs and giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Yea more sweete and pleasant then were all the sacrifices of rest which Noah offered Gen. 8.21 22 23. or then were any or all those which the Priests of the law offered in their daily ministery c. Neither is it to be neglected here that as the sufferings of our Sauiour being most grieuous and bitter vnto him yea euen vnto the death are euery way most beneficiall and comfortable to all true beleeuing Christians so by the same the wicked aduersaries of our Sauiour of his holy Gospel are so much the more left without all excusâ— yea their wickednes is most wofully sealed vp against them as may euidently be collected by the most sharpe and zealous imprecations of those Psalmes wherein by the holy Spirit of prophesie mention is made of such namely Ps 55.15 end Ps 69.22 23 c. and Ps 109. in a great part of the Psalme And that most worthily insomuch as all that the wicked haue done or doe at any time against our Sauiour it is without any cause yea most contrary to all equitie For infinitely aboue any other may it be sâ—id of our Sauiour Christ What euill hath the righteous done yea rather what good hath he not done He may therefore infinitely aboue the most iust man that euer was take the booke that should be written of his reproches and iniuries and binde them vnto his head as a crowne of glory Iob 31.35 36. Thus much concerning the comforts and benefits of the sufferings of our Sauiour oftentimes as was said noted in the holy Scriptures by his death or by the shedding of his blood or by his offering vp of himselfe in sacrifice to God for vs because this death or bloodshed or sacrifice of his is the conclusion of all his painefull sufferings and the sealing vp as it were and confirming of all the rest according to that of the Prophet Isaiah 53 8 c. He was cut out of the land of the liuing c. He shal see of the trauell of his soule and be satisfied by his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities Therefore will I giue him a portion with the great and hee shall deuide the spoile with the strong because hee hath poured out his soule vnto death and hee was counted with the transgressours and he bare the sinne of many and prayed for trespassers The places of holy Scripture haue beene alledged already which doe ascribe all the benefites of our Sauiours sufferings to his death bloodshed and sacrifice Neuerthelesse it shall not be amisse here in this place to sort them to their seuerall heads in a more short view thus They are ascribed to the death Rom. 5. verses 6 7 8 19. and ch 8.31 c. 2. Tim. 1.10 Heb. 2.9 and ch 10.15 16 17. To the blood put for his death Heb. 10 verse 18. Rom. 3.24.25 Eph. 1.7 Colos 1. ver 19 20 21 22 23. and 1. Pet. 1.18 19 c. 1. Iohn 1.7 and cha 2.2 and ch 4 1â— Reuel 1.5 and ch 5.9 Act. 20. verse 28. To the sacrificing of himselfe by his enduring of the same his death Heb. ch 5.1 2 c. 7 8 9 10. and ch 9.23 24 â—5 c. and ch 10.4 5 6 c. 18. And 1. Pet. 2 24. NOw let vs goe forward to those particular comforts which are yet behinde following the order of the holy history as hetherto wee haue done What may be the comfort of our faith from the rending of the vaile of the Temple Question from the top to the bottome at the death of our Sauiour It containeth matter of good comfort in that hereby God hath sensibly declared that he hath remoued that partition wal Answer which had been in former times reared vp and did make a seperation both betwixt his diuine Maiestie and vs and also betwixt vs and the Iewes and consequently that he was now minded thenceforth to call vs the Gentiles into the fellowship of one and the same couenant of his mercie and grace together with all beleeuing Iewes Which thing also he hath accordingly most gratiously performed to our vnspeakeable comfort Explication proofe This is matter of very good comfort indeed according to that mentioned of late once or twice before Ephes 2. ver 11 12 13 c. to the end of the chapter Seeing also now we need not discomfort our own soules any more to say I am a stranger I am a drie tree or an Eunuch c. Isai 56.3 4 5 6 7. And seeing no other may say to vs yee are an vncleane people or thou art a profane person if so be wee doe
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein Explicatiō proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
teacheth vs that it is our dutie not onely to abstaine from desire of reuenge against our aduersaries but also to pray earnestly to God for the forgiuenes of their cruell dealing against vs and that it may please God to turne the hearts of so many as doe belong to his most holy and blessed election To this purpose indeede the most blessed example of our Sauiour is very notable And though it be a hard lesson for vs to learne yet the grace of God is sufficient to teach it to euery one that will indeuour to learne it of him And therefore it is that the Apostle Peter doubteth not to holde forth the example of our Sauiour to inuite and incourage all Christians therevnto 1. Ep 2 18 c. 23. Moreouer in that our Sauiour Christ praying for sinners saith that they doe they knowe not what and so giueth to vnderstand as hath beene obserued before that ignorance is the cause why many doe that which otherwise they would not doe if they knewe how great and grieuous the euill is which they doe commit We ought therefore from hence to learne that it is our dutie to seeke after knowledge that so comming to the knowledge of sinne wee may bee sorie for that which is past striue against present tentations and bee more prudent and circumspect to preuent much sinne for the time to come Yea therefore ought we to stirre vp our selues to a careful seeking after knowledge to the end we may know how to keepe a good conscience in the doing and minding of those things onely whereof we may haue good warrant from the word of God that they are agreeable to his most holy and blessed will And then may we be sure that through the blessing of God we shall not onely abstaine from euill which we are wont to commit aboue knowledge but wee shall doe more good then we can throughly know that we doe As for those that doe otherwise that is to say which haue no care to seeke after knowledge they easily working more mischiefe then they would think doe thereby procure greater wrath against themselues then they are aware of For he that rashly thrusteth himselfe into sinfull actions hee dealeth as if one should bring fire among barrels of gun-powder not considering that the nature of it is to blowe vp and ouerthrowe all so soone as it taketh any sparkle of fire As for example who knoweth how many soules perish or at the least are hindered from their more speedie conuersion by an ignorant and wicked or vnconscionable Minister of the word of God Who knoweth likewise how much good he hindereth that is a wicked instrument of the Diuel to disgrace or displace any godly and faithfull Preacher of the Gospell of our Sauiour Christ Finally what loue of ours can answere the wonderfull loue of our Sauiour in praying and suffering for vs miserable sinners all of vs being naturally enemies vnto him as well as these his persecutors mentioned in this Story were Rom 5 verses 6 7 8. c. Such are the duties belonging to that comfort which faith apprehendeth from the lifting vp and fastening of our Sauiour naked vpon the crosse LEt vs now come to those things which doe concerne the time of his continuance vpon the crosse Question And first what dutie may we learne generally from this his coÌ„tinuance by the space of many houres in extreme dolour and paines Answer This we learne that it is our dutie patiently to beare our affliction and crosse whatsoeuer and how grieuous soeuer it may be euen so long as it shall please God to continue the same vpon vs. ExplicatioÌ„ prooâ—e You say well Neither ought we to doubt of a good issue according to that in the Ep to the Heb chap 12.1.2.3.4 Question Nowe more particularly what are wee to learne from this that our Sauiour endured patiently to see his garments diuided among the Souldiers Here againe we are to learne to be content to loose all for Christs sake and to thinke our selues to haue sufficiency of all things when we haue Christ euen naked Christ or Christ alone to be ours by faith But in no case must we be riflers of Christ to take away any thing that is due vnto him as these souldiers did and as many robbers and thieues doe which liue in the bosome of the Church ExplicatioÌ„ proofe God forbid we should doe so But if we shall account our Sauiour Christ to be our portion doubtlesse we shall haue sufficiencie of all things in the midst of all wants and our greatest losses in this world shall bring our greatest aduantage in the world to come Philip. 1.21 and chap. 3.7 8 c. Question NOw after this what dutie are wee to learne from hence that our Sauiour Christ being in this grieuous passion vpon the crosse had neuerthelesse vpon the sight of his mother a most louing and tender care to prouide for her comfortable maintenance seeing hee was nowe to leaue this world Answere All children haue a most worthie paterne of that great honour and dutie which they owe vnto their Parents in tendering the peace and comfort of their life of whom they haue receiued their naturall life as from those speciall instruments which it pleased God to vse therevnto ExplicatioÌ„ proofe The example of our Sauiour is an euident paterne hereof in very deede And herewithall our Sauiour had no doubt a tender regard to mitigate the present sorrow of his mother in her heauy beholding of his calamitie which could not but pierce her tender and motherly soule As touching our selues it is true that wee shall neuer be able to performe so perfect loue and dutie to our naturall Parents as our Sauiour did to his Mother and namely at this time neither shall wee haue nor could we endure at any time the like occasion that is out of so great an agony to shewe so tender and strong an affection But contrariwise we finde rather that euery little head ache or other trouble is able to make vs forgetfull of all good dutie and loue toward any We may be compared to the snaile whose propertie it is as wee know if it be touched neuer so little to draw it selfe altogether into the owne shell The like is our practise we care onely for our selues All as we thinke is little enough to procure our owne ease selfe-loue so wholly possesseth vs. Neuerthelesse the example of our Sauiour sheweth vs what we are to striue vnto To the which purpose also serueth the example of Dauid that notable figure of our Sauiour Christ who had care of his Parents in the time of his afflictions as we reade in the holy story 1. Sam. ch 22.1 3 4. Neither is the example of Iohn the Dâ—sciple of our Sauiour to be neglected of vs who in obedience to the word of Christ did willingly entertaine Marie the mother of our Sauiour and did the dutie of a sonne vnto her And note we
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâ—mption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ— same cause to be vtterly reiected of all true christians who cannot buâ— looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâ—uiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ— the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâ—ies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ— ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâ—m the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ„ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
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
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
according to his most reuerend gratious manner did then performe as was answered For as touching the breaking of bread it selfe it was an vsuall thing among them and had no specialtie in it It is therefore a synecdochicall speach a part put for the whole Neither is it to be doubted but our Sauiour in the same most reuerend holy manner vsed those wordes of thankesgiuing which were familiarly known and heard of the Disciples very often before his death while he was yet conuersant among them The which example of our Sauiour Christ ought to be of singular authoritie with vs to confirme vs in the carefull and religious practise of this Christian dutie of blessing praising God both when we sit down and also when we rise againe from our meate And as it ought to be of singular authoritie with vâ— to confirme and incourage such as haue learned already to make conscience of the dutie so it ought of the contrary to be of exceeding great authority to rebuke yea euen to shame those that regard not to acquaint themselues with it but like bruite beasts that haue no vnderstanding doe sit downe and fill their bellies with Gods good blessings and rise vp againe with out any profession of thankefulnesse to the author and giuer of them For seeing our Sauiour Christ the proper heier of all things both before and after his resurrection goeth before vs by his example surely we who haue no interest to one morsell of bread but through him ought much rather to acknowledge our selues thankefull to God for his manifold benefites and for that good and healthfull nourishment which he giueth vnto vs aboundantly by them Maister Beza Hom 10. in Hist. Resurrect Verily whosoeuer of vs doe it not wee make our selues as guiltie of theft before God as he is before men who sitteth down and taketh his dinner at the Inne and goeth away before hee hath paide the Inne-holder his due Yea and we doe as iustly deserue that God should take away all his good benefites of meate and drinke from vs as the tennant doth forfeite his Copie to his Lord when hee paieth not that rent or yeeldeth not that seruice which is due by the tenure of his Copie Maister Perkins in his exposition of the Creed c. Besides what a shame is it as a godly learned man saith that the mouth which openeth it selfe to receiue the creatures of God should neuer open it selfe to blesse and praise God for the same Much more mâ—ght be said to this purpose but I will cease for this time with this one saying that the practise of the dutie is more excellent then the largest speach that might be vsed to moue vnto it And would to God that this consideration might moue those that haue hetherto bin vndutifull herein to take a better course hence forward more to the glory of God and so more to their own Christian consolation and comfort It is a common saying that a word to the wise is enough God grant that we may be found in the number of such euen for our Lord Iesus Christs sake Amen Thus much concerning the action whereby our Sauiour Christ made himselfe knowne Now touching the opening of the Disciples eyes in the time of the breaking of bread and namely the action of thankes-giuing Quest How is that to be vnderstood Ans The opening of the Disciples eyes was nothing else but the restoring of them to their naturall power of discerning the obiect that was before them touching the which they were by the diuine power of our Sauiour restrained before ExplicatioÌ„ proofe That the opening of their eyes was no other thing but that which you haue answered it may appeare by that which was said before of the contrary shutting or closing of them vp which was no more then the withholding of them from the discerning of the particular obiect and so was indeede rather a miraculous then a naturall restraint For if it had bin naturall either in the outward or inward sense imagination it would haue failed in the discerning of other obiects as well as onely of that one So then by this supernaturall restoring of the naturall vse of their sight to discerne this particular obiect yea and the discerning power of their hearing and by them both of their inward vnderstanding also they did perfitly know both by fauour gesture speech euery other external thing but chiefly by the inward work which his holy spirit had in their hearts as we are by by to consider that it was vndoubtedly our Sauiour that was now with theÌ„ euen he that was crucified dead buried before And thus we may euidently discerne from the opening of the eyes of our owne vnderstanding what a singular blessing God vouchsafed vpon the care of these two Disciples in their mourning vnder the discomfort of these doubts and sorrowes which fell vpon them by reason of the sufferings and death of our Sauiour Christ And namely their earnestnes in their louing constraining of our Sauiour to stay with them with a mind no doubt to shew al the kindnes they could vnto him howsoeuer he for his part stood in no need of it it was a very blessed worke of the grace of our Lord Iesus Christ in their hearts wherevnto also belonged the singular blessing of God to come vpon them For as all earnestnes in good things so in the practise of the fruits of true Christian loue it is very pleasing vnto God our Sauiour Christ as the present instance doth notably declare in that thereby they obtained the company of our Sauiour to their singular benefit Let it therefore I beseech you be of speciall authoritie in our hearts to prouok vs to the imitatioÌ„ of so blessed an example Yea though we cannot performe it to our Sauiour himselfe yet let vs doe it to those that are sent and doe come at any time willingly vnto vs in his name According to the example of that Christian silkewoman Lydia Act 16.15 who after that the eyes of her heart were opened by the preaching of Paul she besought him and his companie saying If ye haue iudged me to be faithfull to the Lord come into my house abide there Yea as the Euangelist Luke saith she constrained them To the which end let vs remember what our Lord Iesus Christ himselfe saith of those which he sendeth forth to preach his doctrine euen this doctrine of his death resurrection of his sufferings of the glory that followed that all such doe receiue himselfe Yea yet more generally that whosoeuer doe receiue any righteous man euen the least of those that doe professe his name that they shall not loose their reward But on the contrary let vs take heed that we be not like the swinish Gaderenites who would in no wise haue Christ come vnto them nor like that town of the Samaritanes which would not giue lodging to our Sauiour
describeth by three adiunctes of a contrary nature to the former The first is that hee should reach forth his hands to wit as children doe when their girdell is put about them when they are dressed The second that another should gird him our Sauiour minding thereby another kinde of girding then before though he vse the same word that is such a girding whereby executioners doe binde the hands of those that are to be put to death whether by the lawfull and iust sentence or by some tyrannous commandement of the Magistrate The third that he should be led whether he would not to wit to the place of execution Thus I say the meaning of our Sauiour is plaine from his owne words duly and aduisedly considered And the manner of the speech of our Sauiour being very earnest sheweth that it was to singular good purpose that Peter should be thus certified and that he should earnestly consider of this matter If wee desire any further proofe concerning the meaning of our Sauiour we haue the Euangelist Iohn a most faithfull interpreter as it followeth in the very next words Question Which are they Answer 19. And this spake he saith S. Iohn signifying by what death he should glorifie God Explicatiō In these words the Euangelist maketh the matter very plaine First that our Sauiour spake concerning the death of Peter Secondly of his martyrdom For by that kinde of the death of his seruants God is especially glorified First in that hee maketh his inuisible power manifest by strengthening his weake seruants aboue all humane strength to the confusion of the aduersaries of his truth Secondly that thereby hee confirmeth the stable truth of his promises made to the animating of his seruants to the induring of afflictions yea euen of death it selfe for his truthes sake Thirdly in that the weake Christians are hereby greatly incouraged to perseuere in the profession of the Gospel Finallie in that many of the persecutors themselues are hereby conuerted vnto God while they behold the inuincible faith and patience and ioy of his seruants notwithstanding all the extremities of their sufferings And thus also Peter himselfe taught before he died that God is greatly glorified by this kinde of death 1. Ep 4 verses 14 15.16 On your part God is glorified saith he And againe If any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how could Peters sufferings glorifie God if so be as our Sauiour seemeth to tell him that he should be vnwilling to indure them For it is willingnes and cheerefulnes which maketh the vertue Question What is to be said to this Answer In that our Sauiour telleth Peter that hee should in his olde age be led whether hee would not it was not the meaning of our Sauiour to say he should suffer against his will but to giue him to vnderstand that he should die not a naturall but a violent death by the hand of the persecuting Tyrant the which kinde of death no man would willingly make choyse of were it not for that loue and zeale which by the grace of God they beare to the glory of God and that in such conscience of their bounden duty that they do most iustly prefer it ten thousand times before their owne lyues This no doubt was the meaning of our Sauiour And so doth the Euangelist Iohn interpret the same in that he saith that our Sauiour did by the comparison which he made signifie as we sawe before by what death hee should glorifie God For seeing Peter did glorifie God by his death as the Euangelist Iohn suruiuing Peter about 30. yeeres euen to the fourth yeere of Traian the Emperour which was 64. yeeres after the resurrection of our Sauiour as the Ecclesiasticall historie doth testifie hee liued to knowe and vnderstand it must be acknowledged that he died willingly for the Lords sake And so it appeareth plainely 2. Epist Peter chap. 1.13.14 And yet neuerthelesse easily may we admit that Peter hauing still the remnants of humane frailty did not without mighty striuings subdue all naturall vnwillingnes and whatsoeuer feare might cause the same In smaller tentations then such as belong to the enduring of cruell death the flesh is apt to draw backe as the Apostle Paul plainly teacheth hee euen making himselfe the example saying I doe not the good thing which I would but the euill which I would not that doe I. Rom. 7.19 And verse 21. c. I finde by the lawe that when I would doe good euill is present with me For I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am c. Now therefore if in smaller tentations the flesh is weake how should there not be sence of weakenes in the greatest according to that saying of our Sauiour The spirit in deede is readie but the flesh is weak Yea euen according to that which hee found in himselfe though infinitely differing from our weakenes seeing there was no home-dwelling sinne in his nature as is in ours or rather because his nature was perfectly holy and yet he hauing humane infirmitie though without sinne could not but for declaration of the truth of his humane nature shew himselfe vnwilling to die especially such a death as he was to die had hee not more regarded to doe the will of his heauenly Father more then his owne simply considered in that he was man as his most holy prayer sheweth Father not my will but thine be done No meruaile therefore though wee poore fraile creatures combred with the remnants of sinne should in the flesh finde vnwillingnes yea a contrary lust of the flesh against the spirit though through the predominant and ouer-ruling grace of the spirit we are strengthened to reioyce as Peter was with his companions Act. 5.40.41.42 And so no doubt did he in the spirit reioyce at his death in that he was counted worthy not onely to be scourged but also to suffer death for the name of Christ The consideration of this humane infirmity euen in the most holy Martyrs mixed with sinne is very profitable for vs in diuers respects First to take away all opinion of merit in their sufferings that this honour may remaine whole and entire onely to our Sauiour Christ whose alone it is Secondly to comfort our selues or any other whom God at any time calleth to Martyrdome though wee cannot but haue experience of great infirmities in the firie tentation seeing the dearest of Gods children haue bidden the assaults of vnwilling and timorous nature In the which respect worthy is the saying of M. Caluine in his Commentaries vpon this Scripture that They who imagine the Martyrs to haue had no touch of feare doe gather matter of despaire when they themselues doe begin to feare Qui Martyres
nullo metu tactos fuisse fingunt desperationis materiam sumunt ex proprio metu And againe the Martyrs could not haue triumphed ouer the enemies of the truth vnlesse they had first fought against themselues Non possent nisi secum pugnando de hostibus veritatis triumphum agere And nowe further touching Peter insomuch as our Sauiour prophesied thus of that kind of death which he should dye wee may be sure that it came certainly so to passe though we cannot giue credit to all things that are written in Ecclesiasticall stories concerning the fulfilling thereof Neither doe the wordes of our Sauiour as some haue imagined describe and determine that he should be crucified We will not therefore looke much vnto humane stories in this matter seeing we haue a more certaine ground in the vndoubted prophesie of our Sauiour wherein we may safely rest By vertue whereof no doubt though Peter was sore maliced as we may perceiue Act 12.3.4 yet as it followeth in the same chapter he was mightily and miraculously deliuered that the word of our Sauiour might take place So then as this prophesie of our Sauiour was a warning to Peter wherevnto hee was to prepare and dispose himselfe at the last so it was as it were a comfortable charter of his life vntill olde age should come vpon him And euen so doth the time reported of his death in the last yeare of cruell Nero shew which was about 36. yeares after that our Sauiour had foretold thus much to Peter That which our Sauiour vouchsafed to declare vnto Peter is in his secret counsell knowne and determined concerning euery one of vs and all other beside Let vs therefore euen from hence comfort our selues that our times are in his handes whether we liue or dye in youth or in old age whether we dye the death of martyrdome or otherwise so that wee walke faithfully in his holy waies Thus much concerning the second speech of our Sauiour to Peter we come now to the third Question Which was that Answer 19. After the former speech ended saith the Euangelist Iohn our Sauiour saide to him Followe me Explicatiō This is a short speech but it is a speech of great waight and importance It appeareth by the next verse where it is saide that Peter following our Sauiour sawe Iohn also following that our Sauiour speaking these wordes to Peter followe me turned himselfe as minding to goe to some other place and to take Peter aside with him alone Neuerthelesse there is no doubt to be made but hee minded a further thing that is euen to teach him yet more familiarly the former lesson that he had giuen him to wit that as it was his dutie to followe him bodily steppe by steppe at his commandement so hee might consider thereby that it was likewise his dutie to be willing to followe him that is as we speake to the same purpose to be an imitator of him in his death as wel as in his life Thus much briefly cōcerning this third speech vntill we come to the repetition of it againe in the fourth speech where the meaning of our Sauiour is made more plaine by occasion of a question which Peter demandeth of him Question How doth the Euangelist report this last speech of our Sauiour at this his seuenth appearance and also the occasion of the same Answer 20. Then Peter saith Saint Iohn turned about and sawe the Disciple whom Iesus loued following who also had leaned on his breast at supper and saide Lord which is he that betrayeth thee 21. When Peter therefore saw him he saide to Iesus Lord what shall this man doe 22. Iesus saide to him if I will that he tarrie till I come what is it to thee Followe thou me Explicatiō In these wordes of the holy Euangelist we haue both the last speech of our Sauiour to Peter in this his seuenth appearance and also the occasion which Peter gaue therevnto by a question propounded to our Sauiour Yea and also the occasion which Peter tooke to aske this question to consider of The occasion which Peter did both giue and also take is contained in the former two verses The speech of our SAVIOVR is set downe in the last of these verses The question which Peter demanded was concerning Iohn the Euangelist in these wordes But this man what For these are the wordes His meaning was to desire to knowe either whether our Sauiour would haue him also to goe with him or else what should become of him whether he should likewise be put to death or no. As though he should haue said But as touching this man what to wit shall he doe or what shall he suffer But whether of these he minded the one or the other the answer of our Sauiour will shewe that it was a curious and an vnmeet question for him so boldly to propound The occasion of this question was as the Euangelist Iohn sheweth because Peter turning himselfe to looke backe sawe Iohn also following our Sauiour It is true that Iohn doth not set downe his owne name but the description can agree to none but to himselfe as chap 13. verse 23.24 and the 24. verse of this 21. chapter doth plainely declare Whence also wee may perceiue one cause why hee doth thus describe himselfe that is for the credite of the whole historie of this booke against all counterfeit Gospels like as Paul for the same purpose set his hand to all his Epistles that they might be knowne to be his and to haue an Apostolicall authoritie Col 4.18 and 2. Thes 3.17 The occasion of which circumspection of the Apostle read in the same Epistle ch 2. verse 2. An other cause of this description which the Euangelist maketh of himselfe may be this to imply a reason why Peter was moued to aske this question insomuch as he thought it strange that our Sauiour should take him alone with him now when he was wont to call his beloued Disciple Iohn also when he went a part as wee read Mark chap 5.37 and chap 9.2 and againe chap 14.33 And thus we may see how literally as was noted before our Sauiour biddeth Peter to followe him with his bodily feete though he intended to teach him an other kind of following as we shal see further by the answer of our Sauiour This answer of our Sauiour hath two parts The first is a reprehension of Peters question the second is a repetition of his former commandment Followe thou me By the reprehension we may easily perceiue that Peters question was curious and vnbeseeming him for to aske specially at this time when he ought rather to haue held his thoughts and meditations vpon the reuelation and commandement which our Sauiour gaue him concerning himselfe And I doubt not but that was one cause why he tooke him so aside Whereby we may iustly learne this lesson that it is our dutie to be more carefull of those things that doe concerne our selues and our
owne duties how wee may liue and dye as God may be glorified in vs and by vs then to be curious about others howe long they shall liue or what death they shall dye If I will that he tarie till I come what is it to thee saith our Sauiour wee see our Sauiour doth sharply reprooue him And therefore also we may easily perceiue that it is no smal sinne for any to be inquisitiue to knowe such things as doe rather concerne others then our selues or at such time as we ought rather to try our owne hearts then to be inquisitiue about others c. As in the bodily warfare euery man must keepe his own rancke and standing so it must be in the spiritual warfare of the Lord. And euery man standeth bound in dutie to take vp his own crosse to stand to his owne lot and to beare his owne burden c. No doubt the Lord will deale gratiously both in life and also in death with euery one that putteth his trust in him and continueth to walke faithfully before him It is the dutie of euery Christian to be carefull ouer other the magistrate and minister of the word ouer the people the maister of the family ouer his children and seruants and euery neighbour ouer other as the cause shall require and as their callings will beare But none of these cares must be with neglect of our owne duties nor exceeding the limites or boundes of our seuerall callings It must be as maister Caluin saith notably well cura non curiositas quae nos impediat that is It must be care and not curiositie which would be hurtfull to vs the busie bodies care is neither good to himselfe nor to any other Verily euery man well minded shall finde so much to doe to keepe himselfe in an euen course of good dutie that he shall haue litle leisure to prie curiously into the state of other and what may afterward become of them c. And therefore it is that our Sauiour in the second part of his answere doth very earnestly repeate vnto Peter his former commandement which it had beene more meete for him to haue looked vnto whether wee consider his bodily attendance vpon our Sauiour for a short time in his going aside or that we referre it to his constant imitation of him euen vnto the death or that we referre it vnto both not onely according to the letter but also according to the intended allegorie in such sence as the Apostle Paul saith Be ye followers of me as I am of Christ 1. Cor 11.1 And as our Sauiour himselfe had said before both to Peter and to the rest He that taketh not vp his crosse and followeth after me is not worthy of me He that will saue his life shall loose it c. Mat 10.38.39 And as he said at the first calling Followe me and I will make you fishers of men Wherein no doubt our Sauiour did not onely respect their bodily attendance but also the fruite thereof in imbracing and following that instruction which they should receiue from him to the fitting and furnishing of them for his seruice Touching these wordes If I will that hee tarie till I come I know not well whether our Sauiour meant onely vntill he should returne vnto the rest of the eleuen after that Peter had gone aside with him for a while or that they are to be vnderstood concerning Iohns tarrying in life and so comming of Christ to be extended to his comming againe at the last day according to that Iohn 14.3 I will come againe and receiue you to my selfe And Act chap 1.11 But from either circumstance the rebuke might well agree to Peter And the latter sence would amplifie the rebuke Howsoeuer it was this we are sure of from the testimonie of the Euangelist Iohn that albeit it may be that our Sauiour would by these wordes intimate that Iohn should out-liue Peter yet they did vtterly misvnderstand the mind of our Sauiour whosoeuer from those wordes imagined that Iohn should neuer dye For so S. Iohn himself giueth plainly to vnderstand as it followeth in the 23. verse then saith he went this word abroad among the brethren that this Disciple should not dye yet Iesus said not to him he shall not dye but if I will that he tarie till I come what is that to thee In which speeches there is great difference the one being simple and enunciatiue the other conditionall and vpon a supposition or putting of the case as we may say And besides our Sauiour might well meane of his tarying till he came againe with Peter Yet so farre as the Euangelist saith preuailed the conceite of Iohns not dying that some of the brethren not ill minded were deceiued in this point Whereby wee may well take this profitable instruction that in our good meaning we be very carefull to vnderstand things aright to the end we doe not mistake one thing for another lest wee embrace an error in stead of the truth as without good diligence discretion specially in speeches of doubtfull interpretation we may easily doe And in this point it is strange to see how the diuel besotted one euen in this age as maister Beza reporteth who deluded by the diuell vnder this pretence as it is like feined himselfe to be this Euangelist Iohn as if he had bin then liuing But he was not vnworthily burnt for his labour at Tolouse a citie of Narbon in France as the same Beza saith for if he had bin suffered to liue who knoweth how far he being a phantasticall deceiuer might haue deluded many poore soules vnder the pretended and feined authoritie of Iohn the Euangelist But leauing all fancies let vs inquire somewhat more diligently into that point following our Sauiour not bodily but spiritually whereof he chiefly speaketh to Peter that so we may drawe to an end of those things which belongeth to this seuenth appearance of our Sauiour Question Wherein doth this kind of following or imitation as we call it consist It consisteth in these two things First in godlines of life both toward God and towardes all men according to the duties of our seuerall places and callings wherein we are placed of God Secondly in patient bearing of the crosse for the truth and Gospels sake or otherwise while we walke in the waies of God euery one according to that measure of triall which God shall thinke good to lay vpon vs. That this is so first as touching godlines of life from an vnderstanding and beleeuing heart it is cleare in that our Sauiour Christ doth not onely in respect of his doctrine but also of his most godly life call himselfe the light of the world as Iohn 8.12 I am the light of this world he that followeth me shall not walke in darkenes but shall haue the light of life And chap 9.5 As long as I am in the world I am the light of the world that is one specially appointed to glorifie
childe Exod. 4.24 For baptisme is to vs Christians the same in proportion which circumcision was to the people of Israell And furthermore as it is a comfortable helpe for the strengthening of the faith of those that hauing truly desired it doe enioy it so no doubt the want of it through the negligence of any beleeuer cannot but minister a very great temptation to the weakening and disturbing of the peace of his faith so long as hee should want it euen so often as he should thinke of these words of our Sauiour Hee that shall beleeue and be baptized so neerely ioyning baptisme with faith as he doth though not as the cause of saluation yet as a testimonie and pledge of it to euerie true beleeuer And thus as Maister Caluine well concludeth this point Baptisme is necessarie though not simply yet for obedience sake Non simpliciter necessarium dicimus sed tantum obedientiae nostrae respectu And againe Non tanquam dimidia salutis causa sed vt testimonium Not as the halfe cause of saluation but as a testimony or pledge of it But from the former part of your answer there seemeth a great doubt to arise For seeing our Sauiour determining who shal be baptized saith they are such as are first to be taught and then also are to beleeue and so to be baptized how commeth it to passe that wee our â—elues haue beene baptized while we were Infants and that we doe baptize our children likewise while they are yet very new borne babes and so cannot be such as haue beene taught or be capable of any instruction and therefore much lesse doe actually beleeue Question What warrant can we haue for this Answer Though it was necessarie that at the first publishing of the Gospell to such people as were altogether heathenish that is prophane and vnbeleeuing they should be brought to knowledge and so to the faith of the mysterie of godlines because otherwise the Sacrament thereof must needes haue beene prophaned and of no vse and profit vnto them Yet so soone as any beleeued the Lord did not onely receiue themselues into his holy couenant of grace and mercy through Iesus Christ But also their children And therevpon haue they euen from the Apostles times to this day beene admitted to be partakers of the signe and seale of the couenant Explication and proofe This in deede hath beene the perpetuall vse of the Church of Christ euen from the primitiue imbracing of the Gospell amongst the Gentiles And the same also hath beene done vpon very good ground insomuch as the parents being sanctified to God their children also are accepted of God as holy vnto him as the Apostle Paule teacheth 1. Cor. 7.17 Neither may it be thought that the couenant of God entred with the Gentiles in the daies of the Gospell is lesse fauourable and gratious then was his couenant with the Israelites in the time of the law and before And therfore seeing when the Lord tooke Abraham into his couenant he did take in his children and whole posterity also with him and for a comfortable testimonie and proofe thereof commanded that the signe of his couenant should be imprinted in their flesh as wee reade Genes 17.7.8.9 c. Wee likewise perswade our selues from the same ground that God admitting at the first beleeuing parents into his most gratious couenant doth therewithall also admit their children into the same and that they may and ought now in the time of the Gospell be as lawfully baptized as euer the children of the Iewes were to be circumcised in the time of the law But therewithall this must be as firmely acknowledged that all Christian parents stand as strictly bound so soone as God giueth aptnes of vnderstanding to teach them the mysterie of their Christian baptisme to wit into whose name they haue beene baptized and to what end that they may know the greâ—tnes of Gods mercy towards them in this behalfe euen more and more from time to time and the straight bond of their duty and obedience to God the Father the Sonne and the holy Ghost insomuch as the Father of his free grace and mercy hath adopted them in his Sonne our Lord Iesus Christ to be his children in whom also he hath reconciled them to himselfe washing away their sinnes through his bloud and sanctifying them vnto himselfe by his spirit euen by the holy Ghost These things I say doe all Christian parents first who bring their children to baptisme and also all Ministâ—rs of the Gospell who doe baptize them and all other who are any way specially interessed in the holy action stand as strictly bound to teach and to bring them vp or procure as much as lieth in them that they may be brought vp in the holy nurture and information of the Lord as they are bound vnder paine of damnation to know beleeue and practise the same good duties themselues Lest their children through their default for want of knowledge or hauing knowledge doe for want of conscience fall away from the couenant of their baptisme to prophanenes and vngodlines and so bring vpon themselues a double condemnation The one because they are sinfull by nature the other because they refuse that mercie which is offered vnto them by the free grace and fauour of God And the rather doe we stand thus strictly bound to teach our children the holy mysterie of baptisme into the name of the Father and of the Sonne and of the holy Ghost that is into the name of one onely true GOD three distinct persons because wee cannot otherwise rightly knowe God nor how to beleeue in him nor what the fruite and efficacie of our baptisme is nor any thing at all what true Christianitie doth meane But what if our children doe die before they come to yeeres of discretion or it may be before they come to be baptized at all Question What is to be said in this case Answer God of his infinite mercie knoweth as well how to take them into his heauenly Kingdome as to admit them into his gratious couenant here vpon earth euen as seemeth best to his godly wisedome ExplicatioÌ„ It is very true And therein are wee to rest and to quiet and comfort our selues as they that haue learned to sowe in hope Yea further wee are to leaue secret thinges to the Lord and to account thinges reuealed a sufficient contentment to vs and our children in all things whatsoeuer may concerne our selues or them And thus much shall for the present time suffice concerning the more generall and common effects of the ministerie of the Gospell and also touching this point of the baptisme of children as an appurtenance thereunto This onely added that no infant of any Infidell Iewe or Turke may lawfully be baptized at this day no more then in the Apostles time vntill the paâ—ents one of them at the least haue imbraced the faith and doe make a holy profession of it and accordingly desire baptisme
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty Explicatiō That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
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
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
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
Philip. 1.7 and chap. 3.17.18 Heb. 10.32.33.34.35 and 1. Pet. 5.8 9.10 Finally 1. Iohn 3.16 Thus comfortable is our fellowship in sufferings Yea and so much the rather because as we suffer for Christ so also he taketh himselfe to suffer with vs after a sort As Act. 9.4 Rom. 8.17 Philip. 3.10 Colos 1.24 To conclude the Comforts and therewithall to make some passage to the duties Insomuch as they are so great both in life and death as hath beene declared O how great is their sinne whosoeuer without iust cause malitiously or prophanely for filthy lucres sake abuse the most graue censure of excommunication after the manner of the wicked Pharisies Iohn ch 9. verses 22.35 and chap. 16.2 to the cutting off of any from this holy communion as touching the outward societie of it For as touching that communion which the faithfull haue before God no creature can bereaue them of it Likewise who can tell how grieuous their sinne is in the sight of God who shall hinder the course of the preaching of the Gospel and of the administration of the Sacraments c from the hand ministerie of the least of the faithfull Ministers of the Gospel whereby this communion of Saints is not onely at the first begun but also is to be continually cherished and confirmed For assuredly as the setled course of the ministery worship coÌ„manded of God is the meanes of setling confirming and encreasing of faith all grace wherby the people of God enioy their blessed communion in Christ Iesus among themselues according to the doctrine of the 133. Psal Behold how good and how delightful a thing it is for brethren also to dwell together c. For there the Lord hath appointed blessing and life for euer so on the contrary the dissoluing of the ministerie is the decay of the people according to the holy Prouerb cha 29.18 Where there is no vision that is no prophecie or preaching there the people decay And therfore as was said who can tell how grieuous their sinne is who hinder the preaching of the Gospell and other the exercises of Gods holy seruice and worship Wherefore also let vs so much the more pretiously esteeme the wonderfull goodnes mercy of God in giuing vs the holy Ministerie of his word exercises of his diuine worship for the gathering together of his Saints vnto him and to make knowne vnto them the certainty of his most sweet comfortable loue toward them in Christ Iesus and consequently the certainty of their most blessed ioifull saluation by him For verily without this ministerie howsoeuer it may be that some for a time being destitute of it are neuerthelesse in the counsell of God appointed to saluation yet vntill they shall haue the knowledge of it and faith to beleeue it how can they haue any more comfort in it then a condemned person can haue in the pardon which his friend hath obtained for him at the Kings hands vntill he shall be certified of it For vnto that time he is still in continuall expectation and feare of death THus much concerning the Comforts of the communion of Saints And therewithall as was said for an enterance into the consideration of the Duties an intimation how deare and pretious the meanes of cherishing and vpholding the same holy communion ought to be vnto vs. Some other duties were by occasion touched in the interpreation of the Article Now let vs proceed to inquire into the Duties more purposedly Which may they be Question Answer In that we haue our coÌ„munion with our Sauiour Christ who is the fountaine of holines it teacheth vs that it is our dutie to withdrawe our selues more and more The Duties from all prophanenes and to labour to increase daily in sanctification and holines both in our bodies soules and Spirits and in all good fruites and actions thereof to the glory of God and of our Sauiour Christ It teacheth vs thus much in deede For otherwise there could be no agreement or proportion at all betwixt the head and the members which were a monstrous thing â—â—â—licatioÌ„ 〈◊〉 â—roofe And therefore as touching the first part of your answer to wit that it is our dutie to withdrawe our selues from all prophanenes and vnholines the Apostle Paul saith with great earnestnes 1. Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doe ye not knowe that he which coupleth himselfe with an harlot is one body for two saith he shall be one flesh But he that is ioined to the Lord is one Spirit Flie fornication c. Know ye not that your body is the Temple of the holy Ghost which is in you whom ye haue of God and ye are not your owne For ye are bought for a price therefore glorifie God in your body and in your Spirit for they are Gods And 2. Cor. 5.17 If any man be in Christ let him be a new creature And according to the other part of your answer which was concerning labour after increase of sanctification our Sauiour himselfe saith Iohn 15.1 I am the true vine and my Father is the husband man Euery branch that beareth not fruite in me hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring forth more fruite And verse 5. I am the vine ye are the branches hee that abideth in mee and I in him the same bringeth forth much fruite for without mee ye can doe nothing And verse 8. Heerein is my Father glorified that ye beare much fruite and be made my Disciples And this is that which the Apostle praieth for in the behalfe of the Thessalonians euen a prier necessarie for all Christians that we may be sanctified throughout and that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Ep. ch 5. verse 23. Such is our dutie in regard of our holy communion with our Sauiour himselfe Now in that through the same our Sauiour we haue our holy communion among our selues â—uestion What ought our dutie to be in respect of this â—nswer Euery member of the Church of our Sauiour Christ standeth bound euen for our Sauiours sake heartily to desire and in all louing and peaceable manner to procure by all meanes according to euery mans grace and power the benefit and blessing of euery fellow member yea euen of the whole body It is likewise the dutie of euery one as I heard you say somewhat more particularly a little before carefully to vse and frequent all those holy meanes which God hath sanctified for the nourishing of this holy communion to wit the preaching of the word Praier the Sacraments and whatsoeuer may further vs vnto the more profitable vse of theÌ„ according to the direction of the holy word of God â—xplication â—nd proofe Out of all question
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
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
holines of life Answer Such as doe not beleeue that God hath a holy catholike or vniuersall Church can haue no true faith that they themselues are belonging to God neither can they haue any part in that happines and glory which belongeth vnto it And that without holines no mâ—n shall see the Lord it hath beene proued before Expli It is very certaine according to the testimonie of the Apostle The Danger of not beleeuing this Article Heb 12. verse 14. that no profane person such as was Esau shall euer see the Lord to his comfort And further that none haue God for their Father who haue not the Church for their mother in such sense as it is called the mother of vs all Gal 4 26. it may likewise be concluded from that which was obserued in the Comforts namely that calling and all true comfort and euen saluation it selfe is ministerially attributed to the wombe breasts and lap of the Church according to that Isai 54 1. and ch 64.8.9.10 c. And Psal 87 4.5 Let vs therefore deare brethren beloued of the Lord both yong and olde giue all good diligence that wee may learne to knowe and discerne the true Church of God from euery false Church and synagogue of the diuel Antichrist by the right ground foundation of it first and then by the true notes and markes of it The ground and foundation of the true Church is the doctrine of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone In whom all the building coupled together groweth vnto an holy Temple in the Lord. The outward notes markes of the true Church so farre as it is visible and may outwardly be discerned of vs are the publike preaching of the true Propheticall and Apostolical doctrine the right administration of the Sacrament c. as hath bin declared before In which respect most graciously hath the mercy of God shined vpon vs in this our age aboue many generations before vs insomuch as we need not wander from Sea to Sea to finde out a people professing the true worship of God but haue euery were neare hand and before our eyes such assemblies and congregations of true worshippers of God to whom we may comfortably ioine our selues And thus hauing learned to knowe and discerne the true Church of God and the particular congregations thereof let vs carefully ioine our selues to theÌ„ like as the Eagle hasteth to the dead corpse And being once come vnto the Church let vs beware that we neuer depart from it For euen hereby shall it be known that we are true members of the Church if we cleaue stedfastly vnto it According to that of the Apostle Iohn 1. Ep 2 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Neither can any withdrawe themselues from the church no not from the holy assemblies of it where they may be frequented without extreame perill of destruction to their soules as was declared before The erroneous and hereticall doctrines to be auoided as being contrary to the truth of this Article of our faith are many whereinto also very many for want of due care haue dangerously fallen And first that doctrine of the Papists which denying or at the least making small reckoning of the true notes or markes of the church the word and the Sacraments maketh those especially to be the true and constant markes of the true visible church which are not in truth any markes of it at all Likewise that doctrine of the same false teachers is to be auoided which altogether misconstrueth and peruerteth diuerse of those markes which may haue some place if they be rightly vnderstood The false notes which they make to goe constantly for markes of the true church are an orderly and interrupted succession of Bishops with a successiue ordination from hand to hand and with a supereminence of one place and Bishop aboue all the rest whence say they the onely true Church is to be denominated and determined and likewise a multitude of professors holding of that place of the Bishop there which they say is onely the Bishop of Rome Moreouer they tell vs that there must be as a marke of the true Church the continuance of the power of working miracles and also of prophecie to foretell of things to come with externall happines and prosperous successe aboue any other Church besides These are the false markes which the popish doctrine describeth the true Church by But they are in deede the proper notes and markes of the false boasting Antichristian Church specially euer since the time that they haue cunningly fitted all these things to the vpholding of their false Antichristian doctrine and to the resistance persecuting of the true doctrine of our Sauiour Christ and the Professours thereof and most of all that doctrine which concerneth his Person and office as our learned Defenders of the truth haue in their writings made it plentifully manifest against them which were too long and needlesse for vs to stand vpon now The notes and markes which they misconstrue and altogether peruert are antiquitie vniuersalitie vnitie powerfull effect of doctrine singular holines and deuotion of life and such like as Bellarmine the Iesuitical Proctour of the Popish Church reckoneth them to the number of fifteene in all For these beeing rightly vnderstoode they can by no meanes be appropriated to the Church of Rome such as it hath beene now of a long time For their doctrine wherein they dissent from the true Churches of our Sauiour Christ now departed from that Church it is newe and not that which was from the beginning Their vniuersalitie in making the Church of Rome the vniuersall Church is as if they should inclose orbem in vrbe the whole world in one Citie or at the least it maketh an exceeding great restraint of the large circuite of the Church of Christ Their vnitie is no better then a conspiracie against the truth of Christ The power of their doctrine nothing but a strong deluding of those that receiue nor the loue of the truth that they may beleeue lies through the iust vengeance of God as God himselfe hath threatned Their holines is but superstitious hipocrisie c. All these things both antiquitie vniuersalitie and the rest are onely to be found to haue beene in truth in the Churches that were before that euer tâ— e Church of Rome was called the catholike Church and since that time among those Christians and Christian Churches which haue either first depâ—rted themselues or else haue beene borne and brought vp since the departure of the former vnder a more kindly Mother then the Step-mother of Rome hath bin And this also wee doe well knowe that this Article of our beliefe was set downe many hundreds of yeeres before there was any