it downe from the Crâ—sse pages 235 2â—6 237 238 239. And the taking of it downe from the crosse pages 240. 241 242. The buriall of it pages 243. 244 245. The continuance of it in the graue pages â—46 â—â—7 248. Whence of the descension into hell pages 249. 250. and so forth to the 2â—â— page The meaning of the Articles of our beliefe concerning the sufferings of our Sauiour doth followe pages 263. 264. 265. 266. Where also the perfection of his sufferings is argued from the admirable vertues of our Sauiour shining forth most euidently through the whole time of his induring of them pages 267. 268 269 270. 271 272. 273. The Promise that our Sauiour should indure such grieuous sufferings for vs is laide forth page 274. Likewise the Comforts more generally p. 275 276 277 278 279. But the title of p. 277 is misprinted particular for generall More particularly First such as arise from the consideration of his agonie and apprehension in the garden p. 280 and in the former part of 281. Secondly such as arise from the due weighing of his examinatioÌ„ before the high Priest and likewise before Pilate and Herod p. 261 282. Thirdly from his scourging condemnation and crucifying pages 283 284 285. 286. 287. Fourthly from his agonie vpon the crosse p. 288. 289. Fiftly from his death pages 290. 291. 292 293 294. 295. 296. 297 298 299. 300 301. Sixtly from the consideration of his burial coÌ„tinuance in the graue p. 3â—2 303 3â—â— The Comforts concluded p. 305. The Duties to be performed of vs in the same respect More generally pages 306. 307 308. More particularly First in respect of our Sauiour his preparing of himselfe to suffer and of his betraying and apprehension p. 309. Secondly in respect of his examination false accusation brought against him and of the manifold reprochis and reuilings cast vpon him and therewithall of his scourging pages 310. 311. 312. 313. 314. 315. 316. Thirdly in respect of his condemnation p. 317. Fourthly in respect of his crucifying that is of his fastening to the crosse and the things accompanying the same such as were their stripping of him from his clothes placing of him betweene the theeues and in regard of the long time of his continuance in the dolours and reproches of the crosse p. 318. 319 320. 321. 322. 323. 324. 325. Fiftly in respect of his chiefe agonie vpon the crosse pages 326. 327. Sixtly in respect of his death pages 328. 329. 330. 331. 332. 333. 334. 335. Seuenthly in respect of his buriall and continuance in the graue pages 336 337. The Danger of not beleeuing in the Son of God so suffering for vs and for all the elect of God as hath beene laied forth out of the holy Scriptures page 338. and in the beginning of the 339. Beliefe in God the Sonne who the third day rose againe from the dead The Ground and meaning of his glorifying in a more generall consideration with the Comforts and duties belonging to vs and from vs in respect of the same pages 339. 340 341. The particular degrees of his glorifying p. 342. The order of the handeling of this Article of the resurrection p. 343. The meaning of the word Resurrection in the latter part of the same page and in the former part of the next The time of the resurrection p. 344. the latter part and p. 345. The pâ—â—ce from whence it was p. 346. in the former part The manner how it was in the latter part of the same page and pag. 347 348 349. The causes why our Sauiour must rise againe p. 350. The proofe of his resurrection by witnesses both Angels women men and Saints raised from the dead to the same end p 351. 352 353. The proofe of his resurrection by his owne appearances after that hee was risen againe p. 354 c. to 490. The proofe of his resurrection from his first appearance which was to Mary Magdalen at the sepulchre p. 355 356 357 358 359 360 161. The proofe of it from his second appearance which was to other religious and godly women as they were going from the sepulchre p. 361 392 363 364 365 366 367 368. Where in p. 363. the title is first appearance for second The proofe of it from his third appearance which was to the Apostle Peter 369. The proofe of it from his fourth appearance which was to Cleopas and another Disciple of our Sauiour as they went from Ierusalem to Emmaus In the latter part of pag. 369 and pag. 370 and so forth to the latter part of the 389 page Among which pag. 381. the title is first appearance for fourth The proofe of it from his fift appearance which was to the Eleuen being together at Ierusaleâ— onely Thomas being absent page 386. the latter part and so forth to the 422. page The proofe of it from his sixt appearance which was to the Eleuen being together in a chamber Thomas being with them p. 422 423 424 425 426. in the former part The proofe of it froÌ„ his seuenth appearance which was to seuen of his Disciples being together at the Sea of Tiberias p. 426. the latter part of the page and so forth to the 461. The proofe of it from his eight appearance which was to the Eleuen being together on a mountaine in Galue p. 461. and thence to the 480. The proofe of it by his n nth appearance which was to more then 500. brethren being together p. 4 0. the latter part and p. 481. the former part The proofe of it by his tenth appearance which was to Iames the Apostle p. 481. the latter part The proofe of it by his eleuenth appearance which was to all the Apostles being together in the towne of Bethania first and in their going with him to the mountaine of Oliues whence our Sauiour ascended from them vp into heauen p. 482. and so forth to p. 490. the former part The meaning of this Article of our Sauiours resurrection pag. 490. the latter part of the page and p. 491 49â— the former part The Promise that he should thus rise againe and the same to our benefit p. 49â— the middle of the page The Comforts arising vnto vs from the same p. 492. in the end and p. 493 494 495 4â—6 to the end of the page The duties to be performed of vs in respect thereof p. 496. in the end and p. 497 and 4â—â— the beginning The Danger of not beleeuing this Article p. 498. and p. 499. to the end well neare Beliefe in God the Sonne who ascended vp into heauen The Ground of the Article pag. 499 500 501 502. The meaning of it pag. 503 504. The Promise pag. 505. The Comforts in the same page And 506. 507. 508. The Duties pag. 509. 510. The Danger of not beleeuing In the same page And pag. 311. Beliefe in God the Sonne who in our humane nature is aduanced to sit at the right hand of God the Father almightie The Ground of
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head 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
O my God take mee not away in the middest of my dayes thy yeares endure froÌ„ generation to generation Thou hast aforetime laid the fouÌ„dation of the earth the heauens are the work of thy hands They shall perish but thou shalt endure They shall euen all waxe olde as doth a garment as a vesture shalt thou change them they shal be changed But thou art the same and thy yeares shall not faile And Ps 35.10 Lord who is like vnto thee who deliuerest the poore froÌ„ him that is too stroÌ„g for him c These are the second sorte of duties SHewe now in the third place which those duties are which faith yeeldeth frâ—m the coÌ„fort of this that the Lord our God is of a most spirituall nature iÌ„finite euery wher present vnmeasurable inuisible and incomprehensible Which be they Question Aâ—â—â—â—â—â— From the considerations saith doth withdrawe the thoughts of our mindes from thinking God to be like any bodily creature in outward forme or shape much more the hands fâ—â—m making and setting vp any bodily representation of him most of all the heart from yeelding any diuine worship to any creature the which it doth acknowledge to belong only to the Lord our God Exâ—lâ—cation and prâ—â—â—e This indeede is one speciall dutie of faith touching the spirituall nature of God in that he is infinite and euery where presâ—nt c. accoâ—ding to that we reâ—d Isay 4â— 18. Ier. 16 6. Deut. 4 15 16 17 18 19. And Act. 17 v. 24 c. 29 What other duties doe belong to the same comfort of faith Question Answere It requireth of euery true beleeuer that he be wise vnto sobrietie without all curious search into the diuine nature of God the which may so onely be known as it is alwaies to be acknowledged infinitely exceeding all that our weake knowledge and vnderstanding can reach vnto It teacheth vs to worship God in spirit and truth It warneth vs to beware of all hypocrâ—â—â—ie and to take heede that we do in no wise peruert or corrupt the most holy and pure doctrine of his truth These and such like are the duties belonging to the former comfort of faith Explicatiâ—n anâ— prooâ—e They are so in very deed as may appeare first froÌ„ that generall admonition which we read Rom. 12 3. Let no man vnderstand aboue that which is meete to vndeâ—stand but let hâ—m vnderstaÌ„d accoâ—ding to sobrietie as God hath dealt to euery man the measure of faith For if we may not in things reuealed boast of a greater measure of knowledge theÌ„ God hath giueÌ„ much lesse may we pry curiously into his vnsearchable secrets Read also Deut. 29. v. 29. Pro. 25 1 2 1â— 2â— And Iudg ch 13 18 22. There is also a wise admonition though Apocriphâ—ll to the same purpose Eccles ch 3 22. Seeke not out the things that be too hard for thee neither search the things rashly that be to mightie for thee Secondly call agâ—ine to mind herein this place that excelleÌ„t example of our Sauiour Christ Iohn 4 24. God is a spirit they that worship him must worship him in spirit and truth For such as God is such also must his worship be Thirdly read Ps 44 â—â— â—1 If we haue forgotten the name of our God and holden vp our hands to a strange God shall not God search this out For he knoweth the secrets of the heart And Ps 1 29. O Lord thou hast tried and knowne Thou knowest my sittinâ— my rising c. The whole Psal is of exceeding good vse to this purpose Finally read Ier. 23 v. 23 24 25. Am I a God at hand saith the Lord and not a God farre oft Can any hide himselfe in secret places that I shall not see him saith the Lord Doe not I file heauen and hearth saith the Lord I haue heard what the Prophets said that prophesie lyes in my name saying I haue dreamed I haue dreamed c. And Ps 119 verse 168. I haue kept thy precepts and thy testimonies for all my waies are before thee Hetherto of the third sort of duties Question Let vâ—â—â—me to the fourth what duties belong to this comfort of faith that although all creatures should forsake vs yet the Lord our God will not leaue or 〈◊〉 vs Answere Thâ—â— ought to cause vs to preferre the Lord our God in our hearts and to loue and imbrace him infinity aboue all creatures so that euery one of vs should resolutely say in â—â—m else as we read Ps â—â— â—â— whoÌ„ haue â—â—n heauen but thee and I haue desired none to the earth with thee And so forth as it followeth to the end of the Psalme â—â—ought to cause vs to doe so indeede â—â—â—â—ion ANd what are the duties belonging likewise to this comfort of faith that the Lord our God is the most worthy and excellent yea euen infinitely worst high and excellent aboue all Anâ—â—â—â— We ought for this to reuereÌ„ce him with most high reuereÌ„ce aboue al as much as we may pâ—â—â—bly attaine vnto according to that in the 89. Ps v. 6. 7. Who is equal to the lord in heauen and who is like the Lord among the sonnes of the mighty God is greatly to be feared in the assembly of the Saints and to be reuerenced aboue all that are about him This also is very right and meet and our bounden duty Question NOw what are the duties of faith in respect of this comfort that the Lord our God is infinite in his diuine wisedome and that accordingly hee doth rule and gouerne all things Answere The duties heereof are these First that we denie our owne naturall and fleshly or worldly wisedome condemning it as meere folly and enmitie against God Secondly that we make it our wisedome to be wise in the Lord and according to the instructions limits and bounds of his holy word Thirdly that we iudge reuerendly of all those counsels and waies and works of God whereof we cannot sound the reason Fourthly that while wee walke in his holy wayes yea or hauing erred from them doe vnfainedly returne and repent and seeke the Lord we doe hope for a blessed issue out of the most intricate and confused temptations feares and dangers and euen out of death it selfe And therefore also as a further fruit hereof that touching all such deliuerances and blessings we submit euen our most holy prayers desires indeuours herein to the most gratious wisedome of God as to him that knoweth best both what and when and how euery thing may proue best for vs and accordingly will most gratiously dispose of the same Finally that we acknowledge all wisedome whatsoeuer is in men or Angels or in anie creature else according to their kind to be the gift of our only wise God and that we glorifie him in this behalfe vsing our wit all other his good gifts onely to that end For the proofe of the first of these duties read Rom. 8.7 The wisedome
in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
dearths of victuals or such plentie of sicknesses of bodies or troubles in common-wealth or any other calamitie either spirituall or temporall such as wee haue often met withall God therefore our heauenly Father giue all of vs and all his people euery where grace to acknowledge him better in his most gracious and Fatherly prouidence that so it may goe better with vs and with his whole Church for Iesus Christs sake Amen Thus farre of the Article of our faith in the fatherly prouidence of God our heauenly father yea of our faith in God the Father the first person of the holy Trinitie as well concerning the Creation as the Prouidence and all their particulars appertaining to this part of the profession of our true Christian beliefe The end of the first Booke In Thesaurum hunc verè pretiosum Carmen Paraeneticum Heu perijt Pietas perijt Doctrina Fidesque Sensim deficiens finibus orbis abit Foelicem idcirco dicamus terquè beatum Exilio pulsas qui revocare queat Ob quam difficilè est Nec quenquam credere posse Fas est humanis viribus istud opus Irritus esto labor tamen est laudanda voluntas Divini prompta Numinis acta manu En fide tandem pia fundamenta locasti Allene O foelix nobile principium Hinc Doctrina viget caelectis denique saâ—ro Fonte educta venit Relligio Pietas Doctrinae omnimodum Doctissime pandis vsum Instruis ignaros morigerosque facis Errorum implicitos laqueis tu lumine Veri Solvis baereticos extrahis ê latebris Tu Domini leges animos servantibus addis Flectentes alió tu trahis inquè viam Pondere peccati quoque consolaris onustos Contrita dulci nectare corda potas Quum bene coepisti Divino Numine dante Vrgeto faustis hoc opus auspicijs Dimidium qui coepit habet mora nulla moretur Qui dedit incipere is perficere ipse dabit R. B. Valde exoptans petensque a Domino foelicem operis progressum THE DOCTRINE OF THE GOSPEL SECOND BOOKE VVHICH IS A PROCEEDING IN the orderly handling of the seuerall points or Articles thereof as in the first Booke AND NAMELY CONCERNING OVR BEliefe in God the Sonne the second Person of the most holy glorious and vndiuided Trinitie one onely true and eternall God to be blessed and praised for euer ACCORDING TO THE FVLL HISTOrie of all the foure Euangelists and out of the rest of the holy Scriptures Matth 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him 1. Epist of Iohn 3.23 It is the commandment of the Father that we beleeue in the name of his Son Iesus Christ. And Gospel of Iohn chap. 6.47.48 Verily verily saith the Sonne I say vnto you He that beleeueth in me hath euerlasting life And chap. 16.9 The holy Ghost reproueth the world of sinne because they doe not beleeue in the Sonne T C VERITAS 〈◊〉 VVLNERA LONDON Printed by Thomas Creede 1606. THE CONTENTS OF THIS SEcond Booke briefly set downe in the Table following THe summe and order of the Articles of our beliefe which doe concerne God the Sonne explaned pages 1. â— Beliefe in God the Sonne both God and Man in one diuine Person of a Mediatour betwixt God and man The ground and warrant of it page 1. and so forth to the 19. More particularly that he is God pages 4 5. 6. 7. 8. 9. 10. That he is man page 11. And the reason why both God and man in one diuine Person page 19. Reade also pages 17. 18. Beliefe in God the Sonne the same diuine Person both God and man that he is Iesus a perfect Sauiour The ground and warrant of it page 12. The sense and meaning of it page 14. The promise belonging to it page 20. The comforts arising from it page 21. The duties more generally page 25 26 27. And more particularly pages 29. 30. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the Christ or anointed of God to be the same our perfect Sauiour The ground and warrant of it page 12. The sense and meaning pages 14. 15. The promise that he should be so pages 20. 21. The comforts pages 22. 23 24. The duties more generally pages 25. 26. 27. And more particularly pages 30. 31. 32. 33. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is the onely naturall Sonne of God The ground and warrant of it pages 12. 13. The sense and meaning of it pages 15. 16. The promise that he should be our Sauiour page 20. The comforts thereof page 21. The duties in generall pages 25. 26. 27. And more particularly page 28. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne that he is our Lord. The Ground and warrant of it page 14. The sense and meaning of it page 16. The promise that he should be so page 21. The comforts arising from thence page 25. The duties in generall pages 26. 27. And more particularly page 28. 29. The danger of not beleeuing pages 33. 34. Beliefe in God the Sonne who was conceiued by the holy Ghost The Ground of the Article pag. 36. The meaning of the wordes pag. 37 38 39. The Promise thereof pag. 39 40. 41. The Comforts of it pag. 42. The Duties in respect of the same pag. 43. The Danger of not beleeuing this Article pag. 44 45 46. Beliefe in God the Sonne who was borne of the Virgin Marie The Ground of the Article pag. 46. 47 48 49. Where also of the Circumcision of our Sauiour and of his presentation in the Temple The sense and meaning of it pag. 50. The Promise that he should be so pag. 51. The Comforts thereof pag. 51 52 â—3 The Duties Which beginning in the same page they are continued to the 58. The danger of not beleeuing this pa 58. An appendix Why the name of the Virgin Mary is here mentioned In the latter part of this 58. page and page 59. and â—0 the former part thereof Beliefe in God the Sonne who led a most holy and righteous life full of tentations and sufferings The Ground and whole historie of it page 60. and so forth to the 87. pag. More particularly First from the time of his presentation in the Temple till about the fourth yeare of his age pa. 60 61 62 63 64. Secondly from the 4. yeare of his age to the 12. of the same pa. 64 65. Thirdly concerning the most memorable things of the 12. yeare pa. 65 66 67. Fourthly from the 12. yeare to the time that he was 30. yeares olde pa 68 Where the title of the page is wrong Fiftly from the â—0 yeare to the time of his Passion which was about the space of three yeares aâ—aâ—e from the time of his baptisme To be discerned from the computation of foure Pâ—â—eâ—â—â—â—rs succeeding the
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
of the faithfull are yet I say the Lord would haue it performed in an honourable manner as a seemly preparation to the glorious resurrection of his body which was shortly to followe Yea so to followe as it might be most euident that it was the very true body of our Sauiour that died and rose againe and not the body of any other For the which cause it was that God so exactly disposed in his most wise prouidence he tendering the weakenes of our faith and also by this meanes as by other following prouiding against all cauills of the wicked that might be to the obscuring of the resurrection that Ioseph should lay the body of our Sauiour in a new tombe as S. Matthew writeth wherein no man was euer buried before as both Luke and Iohn doe expresly record NOw if as an appendix to this part of the holy Storie concerning the buriall wee shall consider in a word that which the Euangelists Matthew Marke and Luke doe obserue concerning the women disciples mentioned before wee will proceede to that which followeth touching the time wherein the body of our Sauiour continued in the graue Question What therefore is that which the Euangelists set downe concerning these women Answer Saint Matthew writeth thus Chap. 27.61 Math. 27. 61 And there was Marie Magdalen and the other Marie sitting ouer against the Sepulcher The words of S. Marke are these Chap. 15.47 47 And Marie Magdalen and Marie Ioses mother Marke 15. beheld where hee should be laid S. Luke is more large in this point and writeth thus Chap. 23. ver 55 56. 55 And the women also saith he that followed after Luke 23. who came with him from Gaâ—ile they beheld the Sepulcher and how his body was laid 56 And they returned and prepared odours and ointments but rested the Sabbath day according to the Commandement ExplicatioÌ„ Touching this memorable appendix by comparing the holy Euangelists together we may easily perceiue that not onely the two Maries as the most forward and obseruant disciples but also diuers other women attended vpon the buriall to see where the body should be bestowed and that as S. Luke sheweth euen with this minde that they knowing where it was intombed they also the women disciples might afterward shew some fruite of their reuerence and loue toward the body of their Maister as the men disciples Ioseph and Nicodemus had done Yea they are so held in their affection and longing after our Sauiour though now dead and buried that they cannot easily finde in their hearts to depart from the sight of the tombe The grouÌ„d historie of the continuance of his bodie in the graue wherein his body was laid Neuerthelesse when time it selfe earnestly pressed them the night being euen at hand and therewithall the Sabbath approaching they depart laying vp this in the purpose of their heart that they would returne againe to imbalme the body of Christ And to that purpose they laide their purses together and prepared odours and oinâ—ments either the same euening or the euening of the next day the Sabbath being ended as S. Marke seemeth to affirme For the next day they were so early in the morning that they could haue no time to doe it Now where it is asked whether the women did well in this their purpose or no we will put ouer the answer heereof to the speach of the holy Angell which he vseth to them when they come to put â—hat in practise which now they intended Neither will wee then more or lesse reproue it in â—hem then the Angell doth For he is the best moderator that we can finde in that case In the meane season we may be bold to affirme that thâ—ir reuerend and dutifull affection of inward loue and honouâ— toward our Sauiour is exceeding commendable and worthy to be imitated of all good and faitâ—full Christians Yea and they are likewise to be greatly commended as very dâ—scâ—eeâ— and godlie women in that they preferre the expressâ— commandement of God for the sanctifying of his Sabbath before their owne affection touching that purpose of theirs in a matter of no present necessitie Wherein also they may worthilie be excellent paternes to all good Christians from whence wee may learne what a holy regard we ought to haue of the daies and times specially appointed to the diuine worship and seruice of the Lord our God And on the contrary their practise is a iust conuicting and condemning oâ— all loose and negligent worshippers of God but most of all of such as doe wickedly prophane and peruert the right vse of the Lords Sabbathes that is the daies now appointed to Christians for the worship of God and our Sauiour Christ euen the day of the resurrection of our Lord Iâ—sus Christ in the weekely recourse thereof in stead of all the daies of the Iewes legall Sabbathes Finally tâ—eir excellent vertue and truly religious minde herein may well be illustrated by vs from â—he comparison of the wicked dealing of their vngodly rulers euen on the samâ— Sabbath day as it followeth in the holy Storie Matâ—hew 27.62 c. as â—y the grace of God we shall see further by and by For we referre the comforts of faith as also the duties concerning â—he buâ—iall of our Sauiour to their proper places assigned to them in our present course ANd we come now as the Storie it selfe guideth vs to consider of the time wherein the body of our Sauiour continued in the graue Question What say you therefore to this How long lay it thus buried Answer The body of our Sauiour Christ lay buried in the graue a part though but a small part of the day of the Iewes preparation which was the sixt day of the weeke from whence it continued the whole day both the night and the day of their Sabbath which was the seuenth day It continued also well neare the whole night of the first day of the weeke euen till a liâ—tle before the breaking forth of the morning Explication and proofe So indeede the Eâ—angelists giue plainely to vnderstand if wee diligently compare Luke 23.5 That day was the prepaâ—ation and the Sabbath drew on with Iohn chap. 20.1 The first day of the weeke came Mary Magdalen while it was yet darke And with Mattheâ— chap. 28.5 where by the speach of the Angell comforting the women while yet the keepers were astonished and feared as if they had beene stâ—iken dead it appeareth that our Sauiour was risen but a while before they came So that the time that our Sauiour Christ continued in his winding sheete his body ouerwhelmed with odours the graue close shut vp was at the least 36. houres and so a most full proofe of his very true death when as we know halfe that time will shew that the coarse laid forth by the walls in open aire is past recouerie And thus was the tipe of Ionas the Prophet fulfilled in our Sauiour in that hee resembled himselfe
leade true professours of the Gospel to execution But much rather are we most patiently to beare the fatherly roddes and corrections which it shall please God by his owne more immediate and holy hand to lay vpon vs at any time Expli Good reason indeede For insomuch as our Sauiour was whipped and disguised for our sinnes as a punishment from the wrath of God for satisfaction to his diuine iustice and he tooke it patiently much rather are we to be patient when we are iustly afflicted for our own sins seeing God doth in great mercie seeke to bring vs nearer vnto himselfe thereby But most of all ought we to be patient yea and thankefull to God if wee be counted worthy to be scourged for his sake and the Gospels as Paul reporteth of himselfe that he receiued of the Iewes fiue sondrie times fourtie stripes saue one and was beside that thrise beaten with rods 2. Cor 11.24.25 And as diuers other of the good seruants of God haue beene likewise dealt withall We may learne also from this disgrace cast vpon our Sauiour for our sins how odious and shamefull a thing sinne is in the sight of God and therefore that it is our dutie euen with godly shame to withdrawe our selues from it And namely from that aspiring mind that is in vs and in all mankind from the beginning whereby we haue all deserued to be in perpetuall reproch before God as Adam Eue were for a while Gen 3.22 and so should haue beene for euer had not our Sauiour by his induring of reproch both for them and vs taken it out of the way Moreouer we by the eye of faith beholding our Sauiour scourged for vs ought to acknowledge in our hearts with godly griefe for our sinnes that it is we that haue deserued all whipping cheare and that not for a time but in a perpetuall bridewell as it were euen in hell They say it is the manner of nourturing yong Princes by letting them see some such one whom they specially affect and loue to be corrected in their sight for the same or like falt wherein they haue offended whereby also the ingenuous yong Prince is moued to amend his falt as we may take that which is reported of good King Edward the sixt for an excellent example in this behalfe But in the case we now speake off we our selues onely are the offenders yea rebels and traitors against God the King of all Kings c. and yet behold this Kings onely Sonne the Sonne of God a strang thing to speake is whipped for the offences of vs most base persons Shall we not profit by this kind of teaching verily if we do not a thousand thousand times shall we be worthy to be punished in the most base and shamefull manner that may be not onely here on earth but also in hell torment for euer and euer Now shew further what our dutie ought to be in consideration that the wicked did beside their whipping of him most despitefully reproch him euen as wicked ones doe to this day Question What I say is our dutie to doe in this respect By how much the wicked doe more despise and reproch our Sauiour Answer by so much are we on the contarie side both to esteeme and also to speake the more honourably of him euen all the good that possibly we can as of the onely begotten Sonne of the most high full of all grace and truth the Lord of life and glorie c. ExplicatioÌ„ proofe It ought to be so indeed And accordingly by how much they are more eger and vnweariable in seeking to pull downe and deface the name and kingdome of Christ by so much ought all that belong to our Sauiour Christ to be the more zealous and constant in labouring to set vp and aduance the same Wherein no doubt the Lord God will be with his seruants to assist them and to take their parts against all the aduersaries of our Sauiour how many or how great soeuer they be Moreouer in that we heare from the testimony of the holy Euangelist that Pilate trembled so soone as his conscience was but a little touched with feare lest he had done iniury to the Sonne of God though he did not vnderstand the mysterie of his Person much more let vs who know him to be so indeed as he is acknowledged by the Father himselfe alwaies remember to feare before him though not with Pilates seruile feare but with a reuerende and godly feare that we doe by no meanes any thing against him but all that we can for him and to the honour of his most blessed name We are come to the answere of our Sauiour Christ to Pilate vpon his last examination Question What are the duties which we are to learne from thence Answer Our Sauiour doth most notably giue Pilate to vnderstand whence the authoriâ—ie of the Magistrate is and how it ought to be vsed namely so as Magistrates may approue themselues and all their courses in a good conscience before God the supreme King and onely souereigne Iudge of all Whence also all other whosoeuer haue any power ouer other whether ecclesiastical or domestical as wel as the ciuil Magistrate ought to learne that it is their dutie carefully to take heede that they neuer abuse their authoritie to any tyrannicall or vniust oppressing and grieuing of the least of those that be vnder them Moreouer all priuate persons ought to learne from the same answer that it is their dutie to take great heede and to haue very conscionable regard that they doe neuer abuse the sacred seate of iustice by their presenting before it any false accusation whatsoeuer Finally this special lesson we are to learne from the example of our Sauiour in giuing answer that albeit by occasion of the abuse which any shal vndutifully offer the Magistrate by false suggestion or slanderouâ— accusation wee shall be ill dealt withal at the Magistrates hand yet that we must keepe our selues within the bounds of good dutie toward the Magistrate himselfe and by no meanes seeke to disgrace his authoritie and the dignitie of his office which is of God Explication and proofe Touching the first of these points the words giuen and from aboue contained in the answere of our Sauiour doe plainely import For if all power and authority be the gift of God tâ—en it is most meet that it should be ordered and disposed according to the will of the Giuer lest otherwise he should be prouoked to take away thaâ— power which he had before giuen And seeing the chiefe and most souereigne Magistrate or King here vpon earth dâ—th stand thus bound vnto God iâ— fo loweth by good and current reason that all inferiour power and authoritie should likewise submit it selfe to the will of God Touching the great sinne of those â—ho feare not to abuse the seat of iustice and the authoritie of the Magâ—strate by vnâ—ust and vntrue informations our Sauiour Christ in this
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
him That is to say not so as we should linger after his bodily presence but rather that we should be carefull to knowe and imbrace him spiritually and with the armes of our faith For seeing Mary Magdalene was to doe so while yet our Sauiour was vpon the earth and not ascended vp into heauen then much more ought wee now as well as all other euer since his ascension so to doe that wee may say in truth with the Apostle Paul in the 2. Epistle to the Cor chap 5. verse 16. Henceforth knowe we no man after the flesh yea though we had knowne Christ after the flesh yet now henceforth knowe we him no more to wit in any carnall or weake manner but according to his diuine grace and godly power c. in a more cleare measure So that they who at this day dote after a reall presence of the body of our Sauiour Christ either in Sacrament or other wise they doe shewe themselues to bee altogether farre otherwise minded then our Sauiour himselfe would haue them to be We are all of vs to lift vp our minds to him in the heauens whither he is long since ascended and not to looke to haue him bodily with vs on earth as he taught Mary Magdalene immediately after his resurrection in that he said vnto her as we see here Touch me not for I am not yet ascended to my Father c. Neuertheles we are herewithall to vnderstand that our Sauiour had a more particular intent in the same wordes namely to signifie thus much vnto Mary that she for her part should haue a further time of filling her minde with the comfort of his humane presence for a few dayes before he would ascend leaue this world And therefore that she should for the present without any further delay so much the more willingly leaue him now and hast with all speed to his Disciples to doe that message which it pleased him to send vnto them by her For so it followeth as we haue already seene Goe to my brethren saith our Sauiour to Mary and say vnto them I ascend vnto my Father and to youâ— Father and to my God and your God Now the message is the last thing to be considered concerning this first appearance of our Sauiour Wherein sundry most high points and the same also most sweet and comfortable to all true beleeuers are to be reuerendly weighed of vs. And first of all this message thus committed by our Sauiour to a woman though to bee deliuered in a priuate manner as it is a great honour to Mary and as a blessed fruit of her former godly care and reuerend regard toward our Sauiour as was said before so is it a gentle kind of reproofe vnto the negligence vnbeliefe of those most choise Disciples of our Sauiour to whom he sendeth her Secondly this message sent by Mary concerning the ascension of our Sauiour contaâ—neth in it a proofe of his resurrection which must needes goe before his ascension as well as it is a prediction and foreshewing of the ascension it selfe Thirdly this message sent by our Sauiour to his Disciples vnder the name of brethreâ— it declaâ—â—th the most deare and admirable loue of our Sauiour vnto them Wherein also is bewraied the like his affection in generall toward all the elect of God as wee may plainely perceiue by comparing that which we read Mat 12.48.49.50 Heb 2.11.12 with the words of this message For in those places our Sauiour extendeth the name of brethren to all the adopted children of God whosoeuer doe heare and keepe his word This is also an euident confirmation of that which the Euangelist Iohn hath written ch 13.1 that those whoÌ„ our Sauiour loueth he loueth to the end Yea that he loueth them so that nothing can alienate â—is loue from them For as we knowe great were the infirmities of his Disciples in their forsaking of him c. And therefore whereas our Sauiour doth most graciously passe by al their greaâ—est weaknesses and failings in good dutie though hee might haue taken iust occasion to haue vtterly reiected and forsaken them this sheweth vndoubtedly that his loue was most constantly and vnremoueably confirmed toward them Blessed be his most holy name therefore for euer and euer Amen Fourthly in that our Sauiour in the wordes of this most sweete message calleth God his Father and his God hee speaketh therein as hee is in our nature a mediator betwixt God and vs and thereby pointeth vs vpward to behold the supreame cause of all our happines and wel-fare And in that he calleth him the Father and God of his Disciples and so consequently the Father and God of all true beleeuers hee teacheth vs all with good assurance of faith to call God our Father and so sheweth what are the singular effects of his mediation on our behalfe euen our adoption reconciliation peace and saluation with all other blessed fruites and benefites whatsoeuer both the most tender and fatherly mercies and also the almightie power of God our heauenly Father either is able of himselfe or willing for his Sonne our Lord Iesus Câ—rists sake to bestow vpon vs. To this God therefore our heauenly Father together with his Sonne our Sauiour and the holy Ghost our Comforter be all eternal glorie and praise Amen Fiftly our Lord Iesus Christ in sending this his message so earnestly and with all expedition to the comforting of his Disciples who were at this time in great heauines as we reade Marke chap 16.10 he sheweth and professeth plainely thereby that he is exceedingly desirous that both they and euery true Disciple of his should both knowe and beleeue and also enioy and hold firmely this great prerogatiue that we are by his meanes the children of such a Father and the seruants of such a God as God our heauenly Father is Finally as the Disciples of our Sauiour to whom Mary was sent yea notwithstanding they were the Apostles elect of our Sauiour were to receiue this message gladly and thankefully euen from the mouth of a priuate woman so yea much rather ought we from the mouth of the poorest publike minister of the word of God receiue gladly and dutifully the same message in their preaching thereof and euery other point and Article of the whole ambassage of the Gospel of Christ and of God That which is furthermore to be considered concerning the comforts and fruites of the ascension of our Sauiour it shall by the grace of God be more fully laid open when we come to that Article Hetherto of the first appearance of our Sauiour Christ for the first proofe and confirmation of his most holy and blessed resurrection Now as touching the performance of this message deliuered by our Sauiour to Mary it is expressed by the Euangelist Iohn verse 18. of this 20. chap For saith he Mary Magdalene came and tould the Disciples that she had seene the Lord that he had spoken these things vnto her And
cattell or people or any other thing For they doe not onely call those that keepe sheepe Poimenes probaton but also their Princes and Rulers Poimenes laon yea and Wagoners Poimenes ochon that is the rulers or guiders of wagons or chariots c. And so in the old testament the Lord doth in this argument not onely vse the word rahha properly signifying to feede cattell in pasture but also the word nacha to leade or guide yea many other words to shew that he comprehendeth vnder that word Rahha to feede all other duties of a good sheepheard and therein consequently that manifolde wisedome and diligence that the Ministers of his word are to vse in the spirituall gouerning of his people This may easily appeare by gathering together a few testimonies out of the holy Prophets And that either where their office is described and commended or where the neglect of the good duties and practises of the contrary euils and vices are reproued First therefore tâ—uching the description of their office we reade Ier. 3.15 I will giue you Pastors Rohhim saith the Lord according to mine heart which shall feede you ue rahhu eth chem with knowledge and vnderstanding And chap. 23 verse 3.4 I will gather the remnant of my sheepe out of all countries whether I had driuen them and I will bring them againe to their foldes and they shall grow and increase And I will set vp Sheepheards ouer them which shall feede them and they shall dread no more nor be afraide neither shall any of them be lacking saith the Lord. Yea the Lord himselfe hee doeth in his owne person describe the office of a good sheepheard Ezekiel chap. 34. verses 11 c. saying Behold I will search my sheepe and seeke them out As a sheepheard searcheth out his flocke when he hath beene among his sheepe that are scattered so will I seeke out my sheepe and I will deliuâ—r them out of all places where they haue beene scattered in the clowdie and darke day and I will bring them out from the people c. I will feede them in a good pasture c. where they shall lie in a good fold c. I will seeke that which was lost and bring againe that which was driuen away and I will binde vp that which was broken and I will strengthen the weake c. Thus the Lord in his owne person describeth the office of a good sheepheard But it may be said who can doe as the Lord saith he will doe It is true none can doe so Neuerthelesse hee sheweth wherevnto euery faithfull Pastor and Minister of his word must aime in his whole ministerie in such a proportion as may answer to their commission whereof wee haue heard before and to the necessitie of the soules of those ouer whom they are set as it is more plainely to be gathered from the description of the preaching of our Sauiour Christ who is as hath already beene declared the one onely chiefe sheepeheard of the sheepe Luke 4 18. The Spirit of the Lord is vpon me because hee hath annointed me that I should preach the Gospel to the poore hee hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blinde that I should set at libertie them that are bruised And that I should preach the acceptable yeere of the Lord. This kinde of feeding is that which euery Pastor of euerie flocke of Christ ought to performe toward their flocke according to that charge of the Apostle Paul in the name of the Lord Acts chap. 20. verse 28. Take heede to your selues and to all the flocke whereof the holy Ghost hath made yee ouerseers to feede the Church of God which he hath purchased with his owne blood Of the which feeding hee doth at the same time make himselfe a patterne and example vnto them in that hee kept nothing backe but had shewed them all the counsell of God c. Not ceasing to warne euery one both night and day with teares c. In regard also of which feeding by the preaching of the word the word it selfe in the preaching of it is compared to milke for babes and to stronger meate for those that be of riper yeares 1. Pet. chap. 2 verses 1.2 Heb. chap. 5. verses 12.14 And in this respect the Apostle Peter himselfe being made carefull of this kinde of spirituall feeding by the admonition and charge of our Sauiour Christ hee doth afterward admonish all other in the name of Christ to doe the like as we reade in the 1. Epistle chap. 5. verses 1 2 c. The Elders which are among ye saith he I beseech which am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glorie that shall be reuealed Feede the flocke of God which dependeth vpon you caring for it not by constraint but willinglie not for filthie lucre but of a ready minde Not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke Thus by the description of the holy and commendable duties of the Pastors office wee may perceiue what that feeding is which our Sauiour speaketh of in our text to Peter euen to Peter himselfe who well vnderstoode it being a most faithfull interpreter of the meaning of his Master The same as was saide may likewise bee perceiued from the reproofes of those sheepheards that eyther haue neglected these good duties of Feeding or practised the contray vices Let vs therefore consider of a few places where this is laide forth vnto vs. And first let vs turne to the 56. chapter of Isaiah verse 11. where the holie Prophet reprooueth the sheepheards of Israel that is the Priests of the Law whose lippes ought to haue preserued knowledge so as the Lawe might haue beene sought at their mouth seeing they were the Messengers of the Lord of Hosts chapter 2. verse 7. the Prophet Isaiah reproueth them I say for that they were sheepheards yet they regarded not to teach the people that is to feede them with the foode of the holy word of God as Tremellius and Iunius doe well translate the same but euery one as the Prophet chargeth them followed his owne intemperancie and greedie couetousnesse c. These sheepeheards saith the Prophet cannot cause to vnderstand Lo iadhgnu hauin nesciunt docere they know not or regard not to teach They feede themselues and not the flocke Likewise Ezechiel chapter 34. verses 2.4 Sonne of man saith the Lord prophecie against the sheepheards of Israel that feede themselues should not the sheepheards feede the flocke Yee eate the fatte and clothe yee with the wooll yee kill them that are feade but ye feede not the sheepe The weake haue yee not strengthened the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen away neither haue ye sought that which was lost but with crueltie and
plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand I and my father are one Herevnto agreeth the doctrine of the Apostle Peter as hee had learned from this charge of our Sauiour in that hee saith to the Iewes no other thing but that which agreeth to vs all Yee were as sheepe going astray but yee are now returned vnto the sheepheard and Bishop of your soules 1. Epistle chap. 2. verse 25. O therefore most blessed is the estate of all such as be in the fold of our Lord Iesus Christ and haue good and faithfull sheepheards that they may be continually fed and guided and gouerned by them in his name None of them neede to be in feare of being in the habite of the sheepe because of the wolfe It is the onely safety of the people of God to be first inwardly and in truth and then to shew themselues outwardly and in open profession to be of the sheepfold of Christ yea though they should be in the middest of woolues according as our Sauiour tolde his Disciples that hee sent them forth as it were in the middest of woolues And therefore in this case it is worthily to be reiected as a wicked prouerbe Hee that sheweth himselfe a sheepe maketh himselfe a prey for the woolfe For our Sauiour himselfe will watch ouer them and feede and defend them continually And seeing all doe stand in neede of continuall feeding and guiding yea euen by such as be like to themselues though indewed with more especiall grace to that end beholde our Sauiour hath appointed some to be Pastors and Teachers to the end of the world Wherefore also hence it appeareth that all that be of the flocke of Christ ought to shew themselues teachable and tractable in respect of that submission which they owe to their sheepheards and peaceable and harmelesse among themselues yea and to bring forth much fruit of godlinesse to the honour and praise of God according to the nature of the sheepe of the field which being well tended and guided are verie profitable to the Master of the flocke as they that bee humbled and meekened by the Spirit of God according to that Isai chap. 11. verses 6 c. The woolfe shall dwell with the lambe c. And verse 9. None shall hurt nor destroy in all the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea that is the deepe gulfe of the Sea Let vs therefore accordingly dispose our selues or rather seeke to God for his grace that wee may with comfort professe our selues the flocke of the Sheepheard of Israell Psalme 79. verse 13. and Psal 80. verse 1. and 100.3 And that the Lord may say vnto vs yee my sheepe the sheepe of my pasture are men and I am your God saith the Lord God Ezech. chap. 34. verse 31. And thus our Sauiour Christ describing the duties of all Pastours and Sheepeheards the Ministers of his holie worde whether Apostles Prophets and Euangelists in their more large fields and flockes or ordinarie Pastors in their more limited walkes hee doth therewithall giue all the sheepe of his flockes to vnderstand as well one as other what belongeth to their duties both toward himselfe first and then also toward those whom he setteth ouer them and likewise euen among themselues one to another Question But why doeth our Sauiour not onely make mention of sheepe but also of lambs in this his charge feede my lambs feede my sheepe Answer To shew that as there will be alwaies in his flocke some more weake and tender then the rest yea and euen the very strongest also to haue their infirmities though more then other of the which he himselfe hath a most discreete and tender care so he requireth that all his Ministers haue a like tender and discreete regard putting difference betwixt lambe and sheepe yea betwixt lambe and lambe and sheepe and sheepe that all may be preserued and cherished to the vse of their Maister and Lord. This no doubt was the meaning and purpose of our Sauiour in putting this distinction Neither is it to be neglected that he maketh mention of the Lambs first Explicatiō who haue neede to be most tendered specially the new caned c. according to the description of the duties of good Shepheards rehearsed before In which respect the Apostle Paul as hee was taught by our Sauiour frameth his instructions and exhortations both to Pastors ouer their flockes and also to all Christians among themselues that this difference be very wisely and religiously obserued And namely 1. Thessa 5.13.14 Be at peace among your selues Wee desire you brethren admonish them that are vnruly comfort the feeble minded beare with the weake be patient toward all men c. And Rom. 14.1 Him that is weake in faith receiue vnto you but not for controuersies of disputations c. And verse 15. If thy brother be greeued for the meate now walkest thou not charitably destroy not him with thy meate for whom Christ died c. And chap. 15. verse 1. c. Wee which are strong ought to beare the infirmities of the weake and not to please our selues Let euery man please his neighbour in that which is good to edification For Christ also would not please himselfe c. And Iude in his Epistle verse 22.23 Haue compassion of some putting difference And other saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh To speake in a word such care ioyned with all holy wisedome is on all hands to be vsed that as our Sauiour is not minded to cast away any that come vnto him so none be caused to stumble by any indiscreete or vnkinde and vnbrotherly dealing against them remembring alwaies and carefully auoiding the fearefull menace and woe which our Sauiour denounceth Matth. 18.6.7 saying Whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a mill-stone were hanged about his necke and that he were drowned in the depth of the Sea Woe be to the world because of offences for it must needes be that offences shall come but woe be to that man by whom the offence commeth And to this end it is most safe and much better in regard of the manifold and great infirmities of men and of the infinite mercie and compassion of our Sauiour ouer poore sinners rather to offend in a little too much mildnesse and gentlenes so farre as the word and ordinances of the Lord be not prophaned and despised then to vse ouer rough seuerity though it must needes be confessed that the best moderation must be laboured after euen that which may least decline either on the right hand or on the left and be furthest remoued both from all bitternes and also from all flatterie Read Leuit 19.17 Thou
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
of saluation knowne and assured to all that would by faith imbrace and acknowledge him to bee their Sauiour and that euen of the meere grace and fauour of God through him how worthie soeuer they bee in themselues of eternall death and condemnation In which respect the Gospel is called the word of reconciliation 2. Cor. chap. 5. verses 18 19 20 21. Not that our Sauiour would not haue the Law and the morall duties thereof preached for hee himselfe commandeth that euery man bee carefull to obey them but hee sheweth what that is which his Apostles and so all other the Ministers and Preachers of his holie word should principally intende And yet as touching the Lawe it appeareth thereby that though hee came not as hee himselfe professeth to destroy or vtterly to dissolue and loosen the authoritie of it catalusai but rather to establish it as it is a rule of righteousnesse and obedience to GOD yet he would not haue it preached otherwise then as being to the benefite of all true beleeuers fulfilled in him so by him who is the end and fulfilling of the Law in that the righteousnesse thereof is performed the curse is remoued and all transgression and guiltinesse of sinne is perfitly satisfied for touching all such as haue truly repented and haue vnfeined care to serue God in the obedience of it though they cannot fulfill it but in many things though to their godly griefe doe sinne against it as elsewhere hath beene more fully declared and as we may reade testified and confirmed Matth. 5 17. And Rom. 3.31 and chap. 10.4 and Gal. 3.24 and 1. Tim. 1.5 6 7 8 9 10. Now as touching the manner of teaching the Gospel which our Sauiour requireth that is contained in the word Preach the which according to the vse of the Greeke word cerusso or cerutto and more nearely from the Latine word Praeco which properly signifieth a Crier which vttereth things with a lowd voyce whether proclamations of lawes and edicts of Princes or of things set forth to common sale It is metaphorically or in a borrowed sense applied in the holy Scripture to signifie an earnest and zealous and audible publishing of the gratious message and counsell of God touching the saluation of his people according to that Isai 40.4 where Iohn the Baptist a most earnest and zealous Preacher is prophecyed of vnder the name of a Crier in the wildernesse And chap. 58.1 the Lord commandeth his holy Prophet to crie alowd And Ionah chap. 1.2 Goe to Niniueh and crie against it c. And againe chap. 3.2 Crie out that outcry that is preach the preaching which I bid thee The which open and earnest publishing our Sauiour expresseth elsewhere when he saith What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach you on the houses Matth. 10.27 And furthermore what is meant by preaching wee may more fully vnderstand by that which the Apostle of our Sauiour Christ Saint Paul writeth 2. Tim. 4.2 Preach the word saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine Preach the word saith the Apostle And because it might be demanded But what meane you by preaching He addeth improue rebuke exhort c. as though he should say This is preaching when the word of God and holie Scriptures are so interpreted that the truth is opened by collection of doctrine errour in iudgement is conuinced wickednesse of life is reproued slouthfulnesse to good duties is by exhortation chased away as much as may bee by the wise ministerie of the Preacher c. For to these ends are the holy Scriptures giuen of God to his church and put into the handes of his faithfull Ministers as the same Apostle teacheth in the same his Epistle in the end of the chapter immediately going before And all this must be done not in curious affected eloquence after the manner of Heathen Orators neither in affected obscuritie vnder a colour of profound learning as some of the heathen Philosophers haue done but in as much plainnes and simplicitie as may both best sute and answer the grauitie of the holy Scriptures and also be most fit for the edification of those that be the most weake and simple of the whole auditorie and congregation according to the example and instruction of the same excellent Apostle 1. Cor. 2.1 2 3 4 c. But of all that belongeth to the right manner of Teaching time will not serue vs to speake now Such as vpon this occasion desire to consider of this matter further may haue recourse to that which is set downe in the beginning of the former part of our Treasurie Onely let vs here obserue this one thing more concerning Preaching that this is the gratious meanes which the mightie Prince our Sauiour vseth to subdue his people by and that he differeth herein from all the Tyrants of the world who subdue people by fire and sword euen as much as heauen is distant from the earth For they destroy life before they teach the right vse of it or shew the way to a better c. The last point which wee are for the present to consider of is the end of Teaching the which as our Sauiour giueth to vnderstand in the words of his commission to his Apostles is obedience not in this or that instruction onely with neglect of any of the rest but in all things so farre forth as our Sauiour requireth of euery one both generally touching the common duties of christianitie and particularly touching the duties of euery man in respect of his seuerall estate condition and calling Qu. In what words doth our Sauiour expresse thus much An. Teaching them saith our Sauiour to obserue all things whatsoeuer I haue commanded you Explicatiō Our Sauiour meaneth whatsoeuer he had commanded them to teach euerie man what belongeth vnto him in such respects as were euen now mentioned According to that which the Apostle Paul writeth concerning himselfe and the rest in testimonie of their obedience to the commandement of our Sauiour Col. 1.28.19 We preach Christ the hope of glorie admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus wherevnto I also labour and striue according to his working which worketh in mee mightily And 1. Thessal 4.1 2. And furthermore we beseech you brethren and exhort you in the Lord Iesus that you increase more and more as you haue receiued of vs how you ought to walke and please God For yee know what commandements we gaue you by the Lord Iesus And 1. Cor. 11.23 concerning the supper of the Lord I haue receiued of the Lord saith the same Apostle that which I haue deliuered vnto you And the Apostle Peter 2. Epistle chap. 3.1 2. This second Epistle I now write vnto you beloued wherewith I stirre vp and warne your pure mindes to call to remembrance the
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
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
who I say duly considereth these things but he must haue his minde greatly incouraged to looke for all grace and comfort from him And the rather because wee are certified by himselfe in his holy Scriptures that he is minded to dwell wth vs and in vs as in the Temple of God Euery particular consideration may well bring with it a speciall and seuerall comfort that he will make vs wise that he will leade vs into all truth sanctifie reuiue quicken and leade vs vnto euerlasting life in his due time Yea so that though wee should for the present finde our selues very ignorant vnholy weake in faith fainting in hope destitute of all grace and euen as it were in the darke shadow of death yet wee may conceiue good hope that wee shall be inlightened with knowledge washed from filthines fined from drosse cheared in heart and made bold against all tentations and enemies of our spirituall ioy and peace Thus comfortable yea infinitely aboue that I can expresse may the comfort of beliefe in the holy Ghost be and that not onely in respect of priuate persons but also of whole Churches in so much as by him they are gathered to Christ and by his comfort multiplied and increased from day to day according to the testimonie of Saint Luke Act. 9.31 and Ephes 2 20.21.22 Question HEtherto therefore of the vse of this Article for the comfort of faith It followeth now that we are to inquire into the vse of it touching the obedience of faith What say you to this point Answer As this Article sheweth vs by whom alone all holy and spirituall comfort is immediatlie wrought sealed vp in our hearts so it doth in special manner require that all holy and spiritual fruits of obedience be most willingly chearfully constantly yeelded vnto him Beliefe in God the holy Ghost Question There is good equity in it in deede The Duties Which therfore ought those holy fruites to be At the least which are some of the principall of them For to rehearse them all we were not able at this one time Answer First our faith in God the holy Ghost who is the onely immediate worker of all grace and comfort in our hearts requireth that we vnfainedly acknowledge our owne miserable nakednes and pouertie of soule and spirit and that wee are alltogether carnall and corrupt in our selues neither to haue any power to attaine to any holy grace or true comfort of our selues but that all spirituall riches and inward beautie or ornament of grace with all sound consolation doth proceed to vs immediatly froÌ„ his gratious working alone Secondly it is for the same cause our dutie to giue most willing ioyous and reuerend entertainment vnto him as to our most welcome guest or rather as to the most honourable Lord and gouernour of the house whensoeuer he shall by his holy word or anie other meanes knocke at the dore of our hearts Thirdly it is our like bounden dutie to take most diligent heed lest after we haue giuen him entertainment wee doe at any time grieue him by any vnkinde and vnseemely dealing but contrariwise that we doe by all meanes procure as much as lyeth in vs that he may take good contentment and pleasure to abide for euer with vs. Fourthly it is to the same end and purpose our dutie to follow his blessed regiment and direction in all things and chiefly in the holie matters of Gods diuine worship according to the instructions and commandements of the word of God which hee himselfe hath set forth vnto vs. Finallie as was answered in the beginning all and euery one of the same spirituall duties of diuine worship honour they are of most bounden dutie to be yeelded and performed to the holie Ghost as well as to the Father and to the Sonne to wit faith loue reuerence prayer thanks-giuing and such like ExplicatioÌ„ proofe For the first of these points and to induce our hearts to the performance of the dutie there specified read Matth 5.3 Wher our Sauiour Christ beginneth that his large excellent Sermon vpon the mount with this asseueration that the poore in Spirit are assuredly blessed and that the kingdome of God is theirs But on the contrarie it is as certainely affirmed in the holie scriptures that God resisteth the prowde in Spirit And Reuel 3.17 the holy Ghost sharply reproueth the Church of Laodicea for that ouer-prowd conceite which it had of it selfe Whervpon it is euident that we cannot trulie beleeue in the holy Ghost so by faith haue him dwelling in vs vnles we be humble in our selues and doe acknowledge that nullitie of goodnes that is of our selues in our owne wicked nature For the second pointe read in the same 3. chapt of the Reuel verse 20. Behold I stand at the dore and knock if any man heare my voice open the dore I will come in vnto him and I will sup with him and be with me To him that ouercommeth c. Our Sauiour by his holy Spirit commeth as a Prince to the poore mans house bringing all his furniture and prouision with him not onely for necessitie but also for delicacie as it were hangings plate iewells and all kinde of spirituall delights and dainties And shall we not thinke it our parte to giue his holy Spirit most reuerend and ioyfull entertainment For the third point read Eph 4.30 Grieue not the holie Spirit of God by whom yee are sealed to the day of redemption A deede of gift or anie other euidence of writing is ratified when it is once sealed and so are wee as belonging to the Lord by the impression of his most holie and heauenlie Spirit Yea so firmelie that none can disable our title if wee our selues doe not cancell it Nowe therfore to the end we may not breake off or deface this blessed seale of God let vs haue tender and charie regard of that which the Apostle saith Grieue not the Spirit of God Yea let vs diligentlie obserue that which he saith to the same ende both in the wordes going before and also following after wherin he sheweth wherwith the holy Ghost is grieued namely by corrupt communication by bitternes c by idolatrie euery other kinde of sinne Iâ—st therefore is the reproofe which Peter giueth Ananias and his wife Act Beliefe in God the holie Ghost 5. verses 3.9 And that also which Stephen giueth the wicked rulers of the Iewes chap 7. verse 51. Read also Heb 3.7 8.9.10 Such vnkind dealing with the holy Ghost is the most vnworthy and greatest indignitie that may be Wherefore let vs on the contrarie considering that the holy Spirit of God vouchsafeth of his infinite mercie to be our nearest and in-most friend let vs I say esteeme of him and vse him alwaies as the most honourable dearest and best welcome friend vnto vs infinitely aboue all other The acceptable fruites of the Spirit are reckoned to be of three sorts Ephes
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
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
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
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
in the other Câ—eeds of Athanasius and the Nicene Counsell we beleeue in one God who is the father almighty c. And we worship one God in Trinitie Trinitie in vnitie Neither confounding the persons nor diuiding the substance c. as we are further to consider afterward Question BVt in the meane while what ground of holy Scripture can you alledge that God is one onely true God Answere The 35. ver of the 4. ch of Deuteronomie in these wordes The Lord is God and there is none but he alone And ver 39. Vnderstand therefore and consider in thine heart that the Lord hee is God in heauen aboue and vppon the earth beneath there is no other And in the 4. ver of the 6. chap. Heare ô Israel the Lord our God is Lord onely ExplicatioÌ„ proofe Thiâ— being a chiefe and principall ground of all faith and true godlines it is is euery where most plentifully testified in the holy Scriptures Of the which testimonies it shall be to good purpose that we doe set down some more And first we wil begin with the words of God himselfe Deut. ch 32.39 Behold now saith the Lord that I euen I am he and that there is no God with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand Likewise Isaiah 42 8. ch 43 11 12 13. I euen I am the Lord beside me there is no Sauiour c. You are my witnesses saith the Lord that I am God And in many other places of the same Prophecy ch 44 6 ch 45 5. I am the Lord there is no other there is no God beside me The same is repeated six times in that ch The often repetitioÌ„ sheweth that we haue need to be often earnestly put in mind of it to the end it may be firmly rooted in our hearts To this truth principle of our faith do the seruants of God euery where giue witnes As 1. Sam. ch 2. v. 2. There is none holy as the Lord saith Hannah in her holy thanksgiuing yea ther is none besides thee and there is no God like vnto our God And Psalme 18 31. Who is God besides the Lord And who is mightie saue our God And Ps 83.18 Iehouah is alone euen the most high ouer all the earth And Ps 86 10. Thou art God alone And Nehemiah 9.6 Thou art Lord alone And 1. Cor. 8 4. There is no other God but one Yea 2 Kings 5.15 This testimonie is drawne from Naaman the Syrian in experience of Gods gratious power in the cure of his leprosie Behold saith he now I know that there is no God in all the world but in Israel His meaning is that they onely professed the Religion of the true God the onely God of all the world There are many more testimonies but we will ende with that of our Sauiour Christ Iohn chap. 17.3 This is life eternall to knowe thee the onely true God c. As touching the name of God attributed to the Gods of the Heathen in the holy Scriptures that is but according to the abusiue speech of the heathen and for a refutation of their heathenish error And when it is ascribed to Angels or men it is not to be vnderstood properly but in respect of that speciall dignitie and power which God hath as it were lent them aboue others c. Let vs now proceede Shew likewise from what ground of holy Scripture you haue bene taught that it is euery Christians dutie to beleeue in this our one onely true God Question What proofe haue you for it Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God Mark ch 11. v. 22 ExplicatioÌ„ proofe The words of the greeke text are Haue ye that is see that ye haue the faith of God but in the selfe same sense according to the Syrian translation Let the faith of God be in you Our Sa Chr calleth it the faith of God because he requireth his people to beleeue in him for that all faith placed any other wher is vtterly profane wandring vaine Yea like as we saw eueÌ„ now that God by his holy spirit gaue Naaman the Syrian grace to beleeue in God from the experience of his gracious power manifested vppon him in his miraculous cure so doth our Sa Ch from the example of the fig-tree dried by the power of his diuine word instruct his Disciples to gather an argument for the strengthening of their faith to beleeue in euery word of God and principally in his promise touching euerlasting saluation According to that of wise Agur. Pro. 30.5 Euery word of God is pure he is a shield to them that trust in him Question Haue you any other proofe that it is the dutie of the people of God thus to beleeue in him Answere In the 62. Psal we haue not onely the doctrine but also the practise set forth vnto vs by a very notable and liuely example Question Rehearse you the words of this Psalme which are they Answere Yet my soule keepeth silence vnto God Or as we may read it in the Hebrew text thus My soule quietly resteth or reposeth it selfe onely in God saith the holy Prophet for of him commeth my saluation He onely is my strength and my saluation and my defence I shall not much be moued Yea he repeateth the same words againe to shewe his singular affiance placed onely in the Lord. And then hee doth with like earnestnes from the experience of his owne comfort exhort and incourage all other the people of God to doe the like saying Trust in him all ye people powre forth your hearts before him Selah Explication and proofe This Ps is very notable no lesse for the wisdome then for the earnestnes of the holy Prophet to this purpose as was made plaine from the interpretation thereof In the which it was more largely declared then now time will suffer to be repeated that the faithful seruant of God reioiceth in that victorie which through the grace of God he had obtained against his troublesome temptations in that he did bid silence as it were to his soule against all impatient murmurings by a quiet attendance vpon Gods mercy In the same confidence also he triumpheth against his aduersaries Neuertheles because he felt his naturall infirmitie and corruption still present with him he doth together with this holy and triumphant reioycing admonish his soule to continue still in silence to God and in a quiet resting vpon him whithout wearines in waiting And thus this first part of the Psal vnto the 8. v. doth very liuelily represent vnto vs the nature of faith which continually animateth it selfe to a holy strife and resistance against the temptations of the flesh the world and the diuell For the beleeuing man is not to be imagined to be as one altogether at rest and as one rowing at pleasure in a still and calme
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap â—â— The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâ—ies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâ—ith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ— ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om this his name Iehoua as we read ExplicatioÌ„ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â— He hath coÌ„manded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immâ—rtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌ„t by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâ—fie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
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
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
will of our Lord God c. But from the bodie let vs come to the soule Question What Duties doe belong to the comforte of this that God hath created our soules immortall and in his owne image and likenes from the beginning of the creation Answere This doth teach vs that wee owe to be more carefull for the euerlasting welfare of our soules then for our outward and bodilie estate here in this worlde for a short and vncertaine time And seeing wee haue lost the beautie dignitie of that holie image of God wherein at the first mankinde was created it may iustlie teach vs also to be singularlie carefull diligent in vsing all meanes for the recouering of it againe Explicatiō proofe This is the true beautie and dignitie indeed which wee ought most carefully to labour after It is more then to seeke after rhe lost groat It is the seeking after a Iewell of the highest price yea after the ground and title of a mans whole state For as our Sauiour Christ telleth vs What should it profit a a man to winne the whole worlde and to loose his owne soule The Duties belonging to the comfort of our whole person and estate wherein it pleased God at the beginning to set and place vs to wit aboue all other of his visible Creatures they are yet behinde For albeeit our first parentes Adam and Eue lost this dignitie yet the gifte of God to them must not be vnthankfully neglected of vs. And the rather because it is the good pleasure of God to restore vs yea to establish vs more firmely in a more excellent estate through our Lord Iesus Christ Question Which therefore are the Duties wherevnto this comfort of Faith ought to prompt and prouoke vs Answere Wee are taught hereby that it is our most bounden Dutie to glorifie God for this his most bounteous goodnes toward vs and to take the whole blame of our miserie altogether vppon our selues Wee are hereby admonished also most carefullie to auoid all those wayes and meanes whereby our good and happie estate was at the first lost To the which ende and purpose wee are furthermore to beleeue the worde of God to be most certaine and true both in euery promise and also in euery threatning therof and that without all wauering and doubting And moreouer wee are to beware of all pride and ambition and on the contrarie to be alwaies well content with that estate which our heauenly Father seeth to be best for vs and therein continually to acknowledge his gratious dealing with vs. Finallie wee are to the same ende and purpose to resist the Diuel in all his wicked tentations with an irreconcileable and inuincible resistance Explicatiō and proofe It is verie true The wofull example of our first parentes may be our full instruction in all these points For in so much as they failed in these duties as it is plaine in the text Gen 3.1 c. therefore were they vanquished by the Diuels wicked and subtile tentation as may appeare by the particulars following Touching the first Eue her selfe can not but acknowledge the bountifull goodnes of God toward them verse 2. of that 3. chapter But shee doth neither holde her heart firme in faith to beleeue and feare the threatning of God which the Diuel in her hearing depraued and eluded verses 3.4.5 Neither was shee content with her present estate nor constant in resisting the Diuel as it foloweth verse 6. And as touching Adam hee was altogether negligent in examining and auoiding the euill nay rather he willinglie suffered himselfe to be mislled by the suggestion of his wife whom hee should haue reprooued or warned hereof they fell both of them most pitifullie and lost their naturall and as wee may say natiue dignitie not onely from themselues but also from all their succeeding posteritie Iustlie therefore are wee from the example of their fall to admonish our selues lest after our restitution through the Fatherlie grace and mercie of our gratious good God we should at any time fall away by the like negligence and vnfaithfulnesse of our owne partes and by the like malitious and craftie practise of that olde Serpent the Diuel against vs. Nay rather according to the first point of the answere and according to the ende of our excellent creation and of God his placing of vs in so excellent an estate it is our bounden dutie to be in speciall manner most earnestlie and constantlie zealous of Gods glorie as God himselfe hath giuen plainlie to vnderstand in that he sanctified his Sabbath immediatelie after he had created and made mankinde Reade also Isai 43.7 I created him for my glorie saith the Lorde God formed and made him And worthilie also is the exhortation made vnto vs Psalme 95. verse 6. Let vs worship and fall downe before the Lorde our Maker c. And Psalme 100. verse 1. c. For hee hath made vs and not wee our selues c. Likewise Psalme 149.1.2 And Psal 139 14. c. I will praise thee for I am fearefullie and wonderouslie made c. This our speciall care of gorifying Almightie God our heauenly Father it is due vnto him euen from our first yeares as wee are admonished and exhorted Ecclesiast chapt 12.1 euen to the last of our daies Psalm 146.2 The Danger of not beleeuing The want of which chiefe and principall care is iustly reprooued Iob 35.10.11 None saith where is God that made mee who giueth songes in the night who teacheth vs more then the beastes of the earth and giueth vs more wisedome then the soules of heauen But much more is condemned all vndutifull cauilling against Almightie God according to that Isai 45.9 Woe to him that striueth with his Maker c. Furthermore wee ought to be so farre off from cloking of any sinne by the abuse of this that God hath created vs all as the wicked Iewes went about from hence to countenance their vnlawfull mariages Malac chapt 2.10 as Trem and Iun doe well interpret that place that it should on the contrarie be alwaies a strong reason to mooue vs to all good dutie as some other haue in another godly sense vnderstoode the same wordes of the Prophet According also to that of the Apostle Paul Acts 17. verses 24.25.26.27 GOD that made the worlde c. hath made of one blood all mankinde to dwell on all the face of the earth and hath assigned the times which were ordained before and the boundes of their habitation That they should seeke the Lord if so bee they might haue grope◠after him and found him though doubtlesse hee is not farre from euery one of vs. For in him wee liue and mooue and haue our beeing c. Finallie seeing God hath created vs in his owne image who shall dare attempt to deface this image of God yea who shall dare to offer any violence to the outward hurting or dismembring of any part of this his creature either eye hand
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
gouernment vnder his authoritie and name and finallie to execute by his Ministers all the censures and iudgements belonging to the gouernment of hiâ— Church here in this world both for spirituall rebuke and also for comfort Explication and proofe That these things are so we may euidently perceiue from the latter part of the 110. Psal Reade also Heb. 3.6 Matth. 28.18 Luke 1.32 33. Act. 1. verses 2 3. 1. Tim. 5.21 and cha 6 13.14 Question Is there yet any other comfort that you can rehearse Answer He hath by the vertue and efficacie thereof made vs and all true Christians Priests and Kings yea a royall Priesthood vnto God Whereunto also he hath appointed and sealed vs by the earnest of his holy Spirit which he hath giuen vnto vs. ExplicatioÌ„ proofe This is expresly affirmed Reuel chap. 1. verses â— 6. And againe chap. 4.10 and 1. Pet. 2.9 and 2. Cor. 1.20 21 22. And whence should this double dignitie be deriued vnto vs but from this his owne anointing whereof he maketh vs partakers To wit in such sort as it may be meete for vs to haue communion with him herein as we shall consider further hereafter But now for a further helpe to the clearing of this matter What meaneth this Question that our Sauiour Christ hath made vs Priests and Kings vnto God Whereas we are in our selues profane God hath sanctified vs to himselfe in our Sauiour Christ taken vs all as it were into holy orders with him Answere and herefore doth not any longer account any of vs for profane and vnâ—oly but admitteth vs as holy Persons to performe the holy duties of his diu ne worsâ—â—p and seruice before him Lik wise thougâ— we are in our selues verie vâ—ssalls to sinne and Satan who is the Prince and after asort the God of the chi dren of this sinfull woâ—â—d by our Lord Iesus Christ we are â—et free and made more then conquerours ouer them so that by his power and vertue we are enabled to command them and as it were euen to tread and trample them vnâ—er our feete ExplicatioÌ„ proofe These verily are most great and comfortable aduancements and could in no wise agree to such base and sinfull wretches as we are were it not by meere and high fauour through the mediation intercession of the Sonne of God our most worthie and royall higâ— Priest Now therefore seeing our Sauiour Christ hath purchased them for vs and God hath for the same our Sauiours sake freâ—ly bestowed them vpon vs let vs not profanely cast away so great an honour and dignitie from our selues Nâ—ither let vs any longer suffer the Popish hierarchie falsely to appropriate it to them taking and making themselues an odious kinde of Priesthood of their owne deuising whereby they haue vniustly made the honourable name of Priest vnpleasant to christian eares in so much as they haue notoriously abused it to a most sacrilegious vsurpation highly derogatorie to the onely propitiatorie sacrifice of our Lord Iesus Christ in that they challenge to themselues a power to offer Christ euery day to God in an vnbloodie propitiatory and meritorious sacrifice for the quicke and the dead But we reiecting their wicked abuse and ouerstriding the stumbling blocke The Duties which they haue laid in our way Let vs according to the holy ordinance and meaning of the Lord reioyce and blesse his holy name for this our christian prerogatiue in that the vaile being rent and the Priesthood of the law abolished we are now all of vs made a holy and kingly priesthood to God Yet so as two cautions are herein necessarily to be obserued First that we doe not in thâ—s respect fancie any confusion in the Church of Christ as if there were no difference now betwixt Minister and people in regard of publike ministerie And secondly that we must alwaies remember that this is a spirituall and no earthly aduancement wherein we should pride our selues with contempt of Princes and Magistrates in the ciuill estate but that the truth and perfection of this our glorie and aduancement in Christ is to humble our selues most lowe in giuing glorie to God and in seeking the benefite of his Church lifting vp our mindes onely against sinne and the Diuell ouer whom our Sauiour Christ hath giuen vs power to reigne But of this more in the Duties Question Now in the last place of the Comforts What is the comfort of this that Iesus Christ the Sonne of God is called and is in verie deede our Lord Answere Seeing he hath the onely soueraigne right and Lordship ouer vs we haue this comfort to our consciences that wee are spiritually free from the bondage of all other whether profane Tyrants or superstitious and prowd popish Prelates in that they haue no lawfull power and authoritie granted them of God to command and binde our consciences to any thing contrarie to his lawes and to the doctrine of the Gospell of our Sauiour Christ. This in deede may also be iustly a great comfort considering we haue but one Master and Lord ouer our soules and consciences whom we are to serue and to whom we stand bound to seeke to approue our selues So that if we shall please him in the way of our saluation and in the spirituall affaires of his kingdome we may touching those matters be out of care to please any other Master or Lord whosoeuer shall shew himselfe to bee of a contrarie or disagreeable minde The comfort of this is the same in effect with the comfort of Christs kingly authority but it is vnder this word Lord more familiarly and distinctly expressed in the words of our Creed And finally let vs marke and we shall perceiue that all the comforts haue their originall ground from euery of the titles as well as from any of them and from all of them ioyntly though we haue for the more plainnes of instruction thus distinguished them Happy therefore yea thrise happy are all true christians who haue such a Sauiour as is both the Sonne of God and also Iesus and Christ and Lord that no consolation might at any time or in any estate and condition of life be wanting vnto them Hetherto of the comforts NOw let vs come to the Duties belonging to these notable Comforts of our christian faith Question And first to speake more generally Which may they be Answere In our iudgement we are to esteeme him to be most high and excellent aboue all other not onely earthly men but also heauenly Angells In our affection we are accordingly to loue and reuerence him aboue all creatures and most earnestly to seeke after the true knowledge of him In outward profession and practise of diuine worship it is our dutie euen from our verie soules and spirits to honour and serue him with the same honour and seruice which belongeth to the diuine Maiesty of God in faith and feare with prayer c. Finally we are to be so farre off from
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
is set downe in the same 2. ch of St. Luke as it followeth froÌ„ the 41. vâ— to the 51. Question Rehearse the words of the Euangelist How doth he set them downe Answere 41 Now saith the Euangelist his Parents went to Ierusalem euery yeere at the feast of the Passe-ouer 42 And when he was twelue yeere old and they were come vp to Ierusalem after the custome at the feast 43 And hâ—d finished the daies thereof as they returned the child Iesus remained in Ierusalem and Ioseph knew not nor his mother Beliefe in God the Sonne who â—ed most holy and iust life full of tentations sufferings 44 But they supposing that he had beene in the company went a daies iourney and sought him among their kinsfolke and acquaintance 45 And when they found him not they returned back to Ierusalem and sought him 46 And it came to passe three daies after that they found him in the Temple sitting in the middest of the Doctors both hearing them and asking them questions 47 And all that heard him were astonied at his vnderstanding and answers 48 So when they saw him they were amased and his mother said Sonne why hast thou thus dealt with vs behold thy Father and I haue sought thee with heauy hearts 46 Then said he vnto them How is it that ye sought me knew ye not I must goe about my fathers busines 50 But they vnderstood not the word that he spake vnto them ExplicatioÌ„ proofe In this text we see many things recorded concerning Ioseph and Marie whereby both their godly care of worshipping God themselues and also of performing the dutie of godly Parents in bringing vp their child with religious education wherein they are most memorable examples to all Parents to put them in minde of their dutie in that behalfe Yet in so much as all that is recorded doth principally respect our Sauiour himselfe who was more willing and readie euen from his youngest yeares of discretion to practise euery good and holy duty then they were to moue him vnâ—o it we will therfore principally coÌ„sider all things as they do concerne him And first of all among the admirable things recorded in the words of our text let vs obserue his most willing readines to goe vp with his Parents to the Temple according to the commandement of God wherein he giueth streight charge that euery male should doe so yea euen chi dren so soone as they might be sit to endure the trauell of the iourney according to the nearenes or far remoued distance of their dwelling places from the Temple of Ierusalem Wherefoâ—e our Sauiour most willingly taketh paines to goe a great iourney thither with his Parents at this twelfth yeare of his age And as he went vp to Ierusalem at this feast so no doubt he had ordinarily accompanied them to the Synâ—gogue at home from Sabbath to Sabbath So that he is therein to be esteemed of vs in his childhood for a most notable example to all children how they ought euen from their first yeares to settle their hearts to seeke rightly to know God and accordingly to worship and serue him and to this end obediently to harken to the instructions and counsells of their godly Parents and together with them gladly to frequent the house of God the place of his publike worship and in the priuate housen of their Parents to delight in reading of the word of God and in conferring and talking of it as we may perceiue that our Sauiour did being yet but a childe And secondly let vs obserue from the effect the admirable profiting of our Sauiour vnder his domesticall education and gouernment though it was not after the manner of Schollers set to schoole or sent to the vniuersity c. but after the manner of the bringing vp of the poorer sort who if they be taught at all are taught at the leasure of their Parents at home For notwithstanding any defect in his education through the pouerty of his Parents he did neuertheles so behaue himselfe at the Temple in the exercise of conference and catechising which was euen then in vse among the Teachers of the word an exercise allowed by God and iustified by our Sauiour Christ in his ioining with them therein and also by his expresse testimony in that he calleth it by the honourable name of his heauenly Fathers busines that all the Doctors and so many as heard his most wise questions and answers were astonied thereat and for a declaration of their admiration at his wisedome the Doctors take him vp and set him among themselues as the Euangelist giueth plainely to vnderstand So that out of question euen in the learned Doctors iudgement our Sauiour cleared many things concerning the true doctrine of God and the holy Prophesies concerning the Messias c. in such sort as was far aboue that which might be expected from a childe of his yeares and from such kinde of education as he had according to that which was afterward with a bad minde obiected against him as we read Matth. 13. the end of the chapter Herein therefore seemeth to be performed at the least touching some excellent beginnings Beliefe in God the Son who was born â—y the Virgin Marie and as a hand sell of that which followeth that which the Prophet Isaiah foretold ch 50.4 The Lord God hath giuen me a tongue of the learned that I should know to minister a word in time to him that is wearie he will raise me vp in the morning in the morning he will awaken mine eare to heare as the learned c. For no doubt this singular measure of grace at this time of his age which neuer diminished but grew continually declareth plainely that our Sauiour was specially taught of God euen from the holy Ghost immediately rather then from any humane instruction whereof to speake simply he stoode in no need as we and all other doe from our childhood and thenceforth continually saue that in all things he would humble himselfe to the vsing of the meanes to the performance of all obedience in our behalfe and to leaue a most notable example to vs what we ought to doe concerning the same Thirdly whereas it might be thought that our Sauiour should in this extraordinarie action of his through that zeale he bare to the glory of God his heauenly Father something forget his dutie to Marie his naturall mother and to Ioseph his reputed naturall Father in which respect Marie beginneth to charge him and that with no small appearance of reason because he put them to great griefe of minde and trauell of bodie by reason of his conveying of himselfe from them let vs notwithstanding dulie consider the matter from the defence of our Sauiour and we shall finde all things so cleared that all the blame if there were any due belonged to his Parents and not to him For as our Sauiour giueth plainely to vnderstand the duties to God who is
and earthlie reasonings wherin the Diuel will easily goe beyond vs but to the written word of God which God hath established for a most sure and infallible refuge and direction vnto vs. And hereby it may euidentlie appeare how necessarie a dutie it is for euerie Christian euen to his owne safetie and as the onelie preseruatiue against his vtter ouerthrow yea against his eternal destruction to be well acquainted and stored with the word of God that wee may therby discerne aright which are the temptations of the Diuell For otherwise it is an easie matter for him to delude vs when the Diuell shall tempt vs to steale if wee haue not the 8. commandment in a readines to replie against him and say in our heartes and in the feare of God It is written Thou shalt not steale Nothing else shal be a â—â—fficient counterpoison against the tentation And the same is true coÌ„cerning all the rest when any of vs shall be tempâ—ed to vncleannes to reuenge to contempt of our gouernours to profanesse to swearing to idolatrie c. Assuredlie of we haue not the word written in our hearts to alledge It is written in the booke of God Thou shalt not commit adulterie Vengeance is mine Honour thy Father and thy mother c ther is no sufficient helpe for resistance but wee shall fall downe like wounded men before the Diuell Fâ—nallie seeing as was said before the Diuel is continuall in temptation though God will not suffer him to be alwaies alike vehement and pressing therfore let vs be continuallie in our watch ward against him especiallie then when anie pricke in the flesh the messenger of Satan as the Apostle Paul speaketh shall be neare at hand soliciting vs as it were to anie speciall sin either secrete or open of the fleshe or of the Spirit of what sorte so euer it be And alwaies let vs haue in minde this incouragement which the Lorde himselfe geueth vs to vnderstand by his Apostle Iames that if wee resist the Diuel he shalt flie from vs. chapter 4.7 The ground of which comfort is this that our Sauiour Christ hath vanquished the Diuel on our behalfe as is most cleare by this historie of his tentations Thus much therfore concerning the hard entrance or preparation of our blessed Sauiour vnto the execution of his most holie and happie publike ministerie for vs according to the will of God and according to his owne voluntarie good will toward vs that hereby it might appeare euen from the beginning that the Diuel must be vanquished by him or else we could not be saued but must abide for euer most miserable and slauish vassalls vnto him and so to lye eternallie vnder die wrath of God together with him LEt vs now goe on and see how our Sauiour Christ doth publikely execute his most gracious and high office and ministerie wherevnto he was thus most sufficientlie called and euery way fitted and prepared Wee will consider of this publike ministerie of his from the more neare beginnings both for doctrine and also for miracles and so forth to the further proceeding of it The which beginnings though they may seeme to haue bene in weakenes at the first as the Sun in the rising yet they shal be found to gather strength as it were with a swift course of the wings therof and waxe brighter brighter vntill the high noone of the day Question First therfore what ground of holie Scripture haue you for the declaration of the beginnings of the doctrine of our Sauiour which is that whereof we are first to inquire Answere Wee haue these beginnings faithfullie set down and recorded in the first chapter of the Euangelist Iohn as it followeth after that wher we lefte concerning Iohn the Baptistes pointing out of our Sauiour with the finger from the 37. verse to the end of the chapter Let vs heare the words of the Euangelist Question Read or rehearse them out of your book How doth the holie Euangelist record report these things vnto vs 37 It followeth thus Answer And the two Disciples heard him that is they heard Iohn the Baptist their Maister speake that is vsing these wordes concerning our Sauiour beeing then in their sight Beholde the Lambe of God and they followed Iesus 38 Then Iesus turned about and saw them followe and he said vnto them What seeke ye And they said vnto him Rabbi which is to say by interpretation Master where dwellest thou 39 He said vnto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth howre 40 Andrewe Simon Peters brother was one of the two which had heard it of Iohn and that followed him 41 The same found his brother Simon first and said vnto him wee haue found the Messias which is by interpretation the Christ. â—2 And he brought him to Iesus And Iesus beheld him and said Thou art Simon the sonne of Iona thou shalt be called Cephas which is by interpretation a stone 43 The day following Iesus would goe into Galilee and found Philippe and said vnto him Followe mee 44 Nowe Philippe was of Bethsaida the citie of Andrew and Peter 45 Philip found Nathanael and said vnto him We haue found him of whom Moses did write in the Law and the Prophets Iesus of Nazareth the sonne of Ioseph 46 Then Nathanael said vnto him Can there any good thing come out of Nazareth Philip said vnto him Come and see 47 Iesus sawe Nathanael comming vnto him and said of him Beholde indeed an Israelite in whom is no guile 48 Nathanael said vnto him Whence knewest thou me Iesus answered and said vnto him Before that Philip called thee when thou wast vnder the figge tree I saw thee 49 Nathanael answered and said vnto him Rabbi thou art the Sonne of God thou art the King of Israel 50 Iesus answered and said vnto him Because I said vnto thee I sawe thee vnder the figge tree beleeuest thou thou shalt see greater things then these 51. And he said vnto him Verilie Verilie I say vnto you hereafter ye shall see heauen open and the Angels of God ascending and descending vpon the Sonne of Man ExplicatioÌ„ proofe Here are the beginnings of the doctrine of our Sauiour Christ verie faithfullie recorded vnto vs small indeede in outward appearance but great and mightie and most gratious in effect as they will appeare to all that shall duelie consider them They haue ben by preaching laid open to you at large as you know Now we can but cursorilie call to minde a briefe summe of these excellent things And first concerning the entertainment which our Sauiour gaue to Andrew his companion whether it was Iohn the Euangelist who vseth to conceale his owne name or any other it was kinde indeed but verie simple and plaine in these words Come and see Neuerthelesse this is wonderfull that these two tarrying with our Sauiour but one night should see heare those
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
nature so as he is Father to no creature beside this confirmeth plainely that his prayer must needes be most effectuall with God aboue all that euer haue prayed or can pray Yea so as no prayer hath euer beene accepted from any but as they haue had doe and shall haue respect to the vertue and grace of his mediation and prayer And herein our Sauiour Christ performeth one speciall dutie of his most holy office of high Priesthood in that he praieth for sinners as wel as in that he yeelding to be fastened to the Crosse offereth vp himselfe an euerlasting and most propitiatory sacrifice vnto God that by his blood issuing out by the wounds of his holy hands and feete he might wash away the sinnes of all his elect Let vs come to the reason which is this For they know not what they doe Not that ignorance excuseth the offender or that he sinneth not because he knoweth not that it is a sinne which he committeth This is not the meaning of our Sauiour Christ for then what neede was there that he should pray so earnestly for forgiuenes or vse any prayer at all to that end In that therefore he praieth yea seeing he prayeth so earnestly that they may be forgiuen though they did not know what they did it is euident that their sinne was grieuous in the sight of God though they sinned of ignorance And so we read that God in his law appointed sacrifices to be offered for sinnes done of ignorance he giuing therein plainely to vnderstand that ignorance excuseth not seeing euery one might haue knowledge if the fault were not in our owne negligence but contrariwise that sinnes done of ignorance are damnable if they be not pardoned for Christs sake vnto whom all the sacrifices pointed Read Leuit. chap. 4. the whole chapter What was the meaning of our Sauiour then in this reason which hee vseth No doubt his meaning is to giue to vnderstand that there is a great difference betwixt sinnes committed of ignorance and those that are committed of presumption malice against knowledge and conscience yea betwixt one and the same sinne committed in so diuerse a manner from so differing a ground and originall For that done of ignorance must needes be sinfull in a lesse degree then the other and accordingly pardoned more easily or with lesse difficulty as one may say Our Sauiour therfore in vsing this reason would leaue some special ground of comfort for those of his persecutors whosoeuer should afterward come to the conscience of their sinne when their consciences should beare witnes with them that they did they knew not what so were within the coÌ„passe of the prayer of our Sauiour when as on the contrary he would exclude all such froÌ„ the comfort of it whosoeuer sinned of malice against their knowledge with a high and presumptuous hand as some of his persecutors did as may appeare by his doctrine concerning the sinne against the holy Ghost deliuered against them Matth. 12.31.32 And as Stephen the holy Protomartyr next after our Sa Christ doth plainly declare Act. 7.51 in that he chargeth them to haue resisted the holy Ghost Concerning all which the Apostle Peter saith that our Sauiour committed his cause to him that iudgeth righteously 1. Epist. 2.23 But how may it be said that any of those that persecuted our Sauiour Christ and did execution vpoÌ„ him were ignorant of that sinne which they coÌ„mitted seeing they knew no cause against him why they should so deale as they did For no man can be ignorant of this that it is a sinne to do violence against any man without cause It is very true Neuerthelesse in this case our Sauiour may iustly say that a number of them knew not what they did For their sinne was greater then they were ware of yea though they had beene conuicted in their consciences to haue dealt vniustly cruelly against a righteous man For they knew not that this righteous man was the Lord our righteousnes they knew not that he was the Sonne of God the Lord of life glory c. For then surely as it is testified of those whom our Sauiour praieth for they would not haue crucified him According as we read Act. 3.13.14.15.17.18.19 And chap. 13.27.28 And 1. Cor. 2.7.8 We speake the wisedom of God in a mysterie c. which none of the Princes of this world haue knowne for had they knowne it they would not haue crucified the Lord of glory Note It is not onely ignorance for a man not to know a thoght or action to be a siâ—ne but also not to know how great and grâ—euous a sin that is which his conâ—cience telleth him though lâ—â—â— nâ—ly that it is a 〈◊〉 But to conclude the interpretation of this reason of our Sauiours praier did he onely pray for the forgiuenes of those that sinned of meere simple ignorance No doubt our Sauiour being most aboundant in pitty compassion did vnderstand ignorance in as large a significatioÌ„ as it might possibly be extended vnto Yea so farre as if malice were of ignorance or that ignorance was more then malice we are not to account any such whosoeuer were of the elect of God to be excluded or excepted by our Sauiour The which affection he carrieth still toward all other that belong vnto God euen to this day whosoeuer sinne in the like manner against him in persecuting of his seruants for his Gospels sake or in resisting his holy word and ordinances though none can now so directly iniurie his most holy glorified humanity as these did The vse of all is briefly this that insomuch as by ignorance men are carried headlong to rush into so great sin as they are not ware of therfore The ground and history of his crucifying it is the duty of all to seeke after true knowledge iudgement from the word of God that by the light direction therof they may not only auoid sinnes of ignorance to do they cannot tell how great euill but that they may be wise to obey God and in obedience vnto him to doe more and greater good then they can see or vnderstand of as doubtlesse euery one doth that walketh faithfully in his calling as in the sight presence of God But of the vses both for duty and also for comforts we shal by the grace of God inquire consider more fully afterward Now the course of the holy story requireth that wee come to the third part of the execution of the sentence of Pilate against our Sauiour with the sufferings and other worthy matters appertaining vnto it This third part of the holy History of the execution as was obserued containeth the time of the continuance of our Sauiour vpoÌ„ the Crosse The which time we may not vnfitly distribute or distinguish into these three parts or spaces dâ—mensions as it were First froÌ„ the third houre of the day vnto the sixt Secondly from the sixt houre to
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
them to further punishment against the finall declaration of the vengeance of God against aâ—l wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâ—ke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâ—ce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌ„d and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâ—om the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ„ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
of this mat er Question Which of these interpretations are wee to cleaue vn o as being the very true professiâ—n of our Christian beliefe in this behalfe Answere It seemeth very hard and a matter of great doubt to say which we are to cleane vâ—to with the vtter refusing and reiecting of the other Question Why so How then can it be a matter of fâ—ith to beleeue these words concerniâ—g our Sauiour He descended into hell Were it not better to end all questioning and doubtiâ—g about the matter by putting them altogether out of our Creed seeing many affirme that they were not put into it a long season after the Apostles time Answere I haue heard you say that it is to be feared that the putting of them out and â— simple refusall to make profession of them would breed more question and doubt then there is iust cause of any question and doubt about the retaining and profession of them Explication and proofe It is very likely if not more then likely that it would doe so indeede For a descension of our Sauiour is exprâ—sly mentioned in the holy Scriptures as namely Ioh. 3.13 Rom. 10 7. and Ephes 4.9.10 How then can we simply refuse to acknowledge and professe a descension But it wil be answered that all the question lieth in the word Hell and in this that the descension which we speake of is neither immediatly opposed to ascension as in all the places now mentioned neither performed by his incarnation before his sufferings as in the first and last of the same places but to resurrection It is true Neuerthelesse the reply is readie that there is also as hath beene alreadie shewed an expresse mention made of such a descension as doth more immediatly and properly respect resurrection as namely that vsuall phrase of speech to descend to the grâ—ue whereby buriall is noted And on the other side also as hath beene further declared this phrase of speech hath in the second signification of the word Descend and in the last signification of Sheol which is Hell a certaine aptnes to describe extreame sufferings and afflictions How therefore shall we at once reiect all these considerations and not forthwith let in a Sea full not onely of questions and doubtings to some but also of endlesse contradictions from others And the rather also because by a common consent in so many ages and euen of those that haue beene best minded in those ages and to this day these words haue beene constantly retained as words which may be well vnderstood and truly applied to our Sauiour Christ according to the holy Scriptures oâ— God Now further if we should reiect all sentences admitting diuerse interpretations such as be not repugnant either to other or to the truth it selfe the holy Scriptures themselues should not in manie places finde that inâ—ertainment with vs that they ought of most bounden dutie to haue Wherefore as I suppose farre better it is with peace to imbrace the words and to inquire onely into the true sense and meaning of them then to the breach of the peace of the Church to reiect them Yea rather to imbrace either good sense as subordinate each to other or as the speciall vnder the generall by a distribution of the humiliation and sufferings of our Sauiour into their distinct kindes c then to cast away and suppresse the words of so good and comfortable signification as they be At the least not to be contentious against any good and profitable interpretation that may be giuen of them remembring alwaies the rule of the holy Apostle that we aime diligently at this that we proceede by one rule that we may mind one thing Philip. 3.16 Question THese things so wisely and peaceably obserued as by the grace of God we could attaine vnto What haue you beene taught to rest in vnlesse God should from the more cleare light of his word giue a more perfect resolution to you Answer I hauâ— beene taught that in respect of the word Hell set downe in our English Creed the most peaceable fittest and best sense that may be giuen is that our Sauiour Christ beside those his sufferings which were in the common vâ—ew of all the beholders of them and which are most familiar to our vnderstanding from the holy history of his sufferings did indure the secret and inuisible most fierce wrath of God on our behalfe to the satisfying of his d uine iustice and vengeance due to sinne yea euâ—n so great and heauie a wrath as was for the time comparable to the spirituall dolour and torment of the damned in Hell But if we vnderstand these words according to the order of the holy storie as things were performed in time one successiuely after the other which is the most famiâ—iar and plaine course in respect of the Latine Greeke and Hebrew phrase Then are wee to vnderstand nothing else by the descension of our Sauiour but his most willing and purposed abasing of hâ—mselfe to the estate of the dead though he was Lord of life and glory The which his witting abasing of himselfe he manifested not onely by yeelding to be buried but also by his continuance in the graue vntill his resurrection according to the article next following He rose againe from the dead insomuch as it is certaine that he rose againe from no other but from those to whom he had descended before ExplicatioÌ„ proofe You haue learned as I verily thinke that which may satisfie your conscience and also euery reasonable man to whom you should yeeld a reason of that faith that is in you touching this point For first of all touching the former of the interpretations it is receiued of many good Christians of our nation who the rather like wel of it because the phrase seemeth well agreeing to our owne naturall language and furthest off from dissenting from the word hell seeing that translation is followed And touching the latter interpretation as it is well agreeing with the holy historie according as it is set downe most fully perfectly in the holy Scriptures so it is also well fitting to the Latine phrase Descendit ad inferos if we put any difference betwixt ad inferos and ad infernum as we may very well doe although they be vsed sometimes of Latine Diuines for one and the same thing In which respect well saith M. Caluin Harm Matth. 28.1 speaking of the resurrection of our Sauiour Christus inquit mortis victor ex inferis emersit vt nona vita potestateÌ„ penes se esse ostenderet Christ saith he brake forth froÌ„ the dead a coÌ„querour ouer death that he might declare that the soueraignty of new life is in his power And it is also very well agreeing with the vse of the words Sheol Haides in the Hebrew Greek languages as we haue seen before So then these interpretations may indifferently be receiued yea they may be together admitted as pointing vs partly to those most
respect saiâ—h expresly in his answer to Pilate that he had the greater sin who had deliuered him vnto him to wit as if he had bin a malefactor Finally that the Magistrate is to be dealt honourably withall though hee for his part should be sinisterly carried aside by the vnfaiâ—hfull seruice of such as should giue right information and testimonie vnto him the example and practise of our Sauiour doth notably shewe that it ought to be so For though he iudged it meete in his godly wisedomâ— to let Pilate see his falte yet hee doth it in singular modestie couertly insinuating as it were his reproofe vnder the reproofe of other reprouing Pilate rather by consequence of reason then in apert and open termes BVt that we may goe another steppe forward Question What dutie are wee now to learne from the condemnation of our Sauiour Christ in so iudiciall and solemne a manner as we see he was condemned and that by â—he deputie of the Emperour of Rome the highest Magistrate in all the world yea or rather from heauen it selfe God being himselfe the very appointer and ordainer of this sentence against our Sauiour euen for our sinnes Answere We are from the due consideration hereof most sensibly taught that it is our most bounden dutie to iudge and condemne our selues to the ende we may escape the fearefull iudgement and condemnation of the Lord. Explication and proofe It is true This and such like duties are iustly to be deriued from this consideration The which duties I thinke good at this time to expresse The Duties in respect of his condemnation by the wordes of a very learned and godly Preacher they being of great force as I suppose to moue vnto due regard of the same This saith hee was not done in vaine it being the will of the Father that the Sonne should not dye either by the deceite of the Iewes oâ— in any tumult or secretly but openly in the eyes and beholding of all and that also in a iudiciall forme of proceeding though in respect of men very vniust euen as if God from heauen had thundred forth these wordes both East and West North and South as afterward it came to passe by the Preaching of the Gospell O yee miserable men behold yee in this my onely Soone whom I haue set forth vpon this Theater as a Suretie on your behalfe on the one side how great wrath I beare against sinne and what you your selues haue deserued and on the other side how vnmeasurable both my mercie and his is toward all those that will embrace this our grace Goe too therefore brethren saith the Preacher Let vs learne to muse in our mindes vpon this historie let vs learne I say not to meditate vpon the chiefe heads in generall onely as it were through a lattis but euen to weigh euery circumstance thereof insomuch as these things are written very diligently and plentifully for our instruction For which of vs can behold such a spectacle and not be affected with it But we are to know the causes wherefore it should be so And verily his heart must be harder then any yron and steele which cannot be moued with the iniurious indignitie practised against so innocent a man if he doe but weigh this fact by the light of humane reason But wee ought to make a farre other manner of consideration concerning this mysterie to wit that we may in this spectacle behold our selues to be as the principall debters to the ende wee might with sighes that cannot be expressed crie out a loude before our God O good God what a thing is this which thou doest set before our eyes to looke vpon It is we it is wee who haue transgressed it is we that are guiltie Whence then is this so great a change but from thy most vnmeasurable and incomprehensible goodnesse O wretched and vnhappie man that I am How should I in such sort forget both my selfe and thee O Sonne of God how is it that thou hast so farre made thy selfe of no reputation Giue me therefore this grace O God that I earnestly beholding my selfe in this spectacle and abhorring the cause of all these things which is inherent and abiding in me I may with a true and liuely faith imbrace that discharge which thou offerest mee euen mee I say a miserable sinner by the condemnation of thy righteous Sonne who hath taken vpon him that which was to be borne of me and that I may lay hold of that glory which hath beene obtained on my behalfe by the reproach of my Suretie who hath giuen his word for me O Iesus Christ the Sauiour of the world I beseech thee to ioyne and vnite me to thy selfe by thy holy Spirit that by thee I may be as acceptable to him vnto whom thou hast offered vp thy selfe for mee as I doe willingly acknowledge and confesse my selfe to be in my selfe worthy euery way to be detested of thee These are the things which wee ought to behold and to make our vse and profite of from this so fearefull a spectacle whereby we see both heauen and earth to be shaken And what then Shall wee alone be stonie and without sense Thus farre Maister Beza Hom 27. in hist. Pass Nâ—w we reâ—urne to our owne course Question What is our dutie to be learned from this that our Sauiour Christ after he was condemned refused not so long as he was able without fainting to beare his own materiall Crosse which his Persecutors had laied vpon him yea and that afterward also hee patiently endured to bee crucified vppon the same Crosse Answer We may iustly take forth this further lesson from hence that it is our dutie patiently to beare not onely one or two but euery affliction which it shall please God to lay vpon vs for our Sauiour Christs sake and the testimonie of his truth Explication proofe We may iustly doe so in deede The Duties in respect of his crucifying For as hath beene obserued in the like consideration before seeing our Sauiour did beare his crosse and endure the shame c. to satisfie Gods wrath for vs we ought to endure the crosse to declare our thankfulnes to him c. yea euery one to beare his owne crosse Luke 9.23 Simon the Cyrenian at the first compelled by the souldiers onely to beare a part of the materiall and wooden crosse of our Sauiour to the place of execution is afterward honoured of God in the record of the holy Storie in insomuch as hee became a faithfull Disciple of Christ willing to beare his owne crosse if neede should so haue required as it may appeare euen by this that he is so diligently described both he and his Sonnes Alexander and Rufus as wee reade Marke 15.21 So ought euery one of vs to be willing to doe as God shall shew it to be his good and holy will in the time and season thereof The same vse doth the holy Apostle make from the
to take heede that we be not as the Iewes were a hard hearted and rebellious people to despise the counsels and iudgements of God and to oâ—pose our selues against Christ but contrariwise to learne euen from these reuerend workes then wrought by the mightie hand of God to esteeme most reuerendly of him as of the glorious Sonne of God And to take incouragement to lead the liues of the righteous as becommeth the Saints of God that so wee may both dye the death of the righteous and also be partakers oâ— their resurrectioÌ„ in so much as the opening of thoâ—e graues was a testimonie from heauen to declare that all graues shall one day giue vp their dead as the graues of these Saints did Explication and proofe We may indeede iustly be admonished from the consideration of these reuerend workes of God wrought at that instant to be carefull of these duties both in iudgement and also in practise lest iâ— we should bâ—e like the wicked Iewes that should come vpon vs which fell on them as the more ancient imprecation of the holy Prophet might iustly cause vs to feare Psal 28.5 They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp This ruine brought the wicked builders among the Iewes vpon themselues and vpon their people because they rushed themselues so proudly against this building of the Lord yea euen against the foundation stone which his owne hands had most tryly squared and laied God of his infinite mercy deliuer and preserue vs alwaies from that wicked profane and obstinate mind for Iesus Christs sake Amen But let vs come to those effectes which these reuerend workes of God and the rare manner of the death of our Sauiour wrought in the hearts of the beholders yea euen in the hearts of the most part of the profane and wicked persecutors of him Question What ought we to learne from them Answer That feare which tooke hold of them on a sodaine by their beholding of them ought to take a setteled abode in vs for euer by our continuall reading hearing and meditating vpon them That good testimonie which they gaue concerning our Sauiour after a sort constrainedâ—y and by forcible or terrible euiction ought to be yeelded of vs most willingly and gladly Finally to the end we may auoide confounding terrour and compunction yea vtter desolation with the obstinate sort of the Iewes and to the end wee may on the contrarie haue peace to our consciences we must take heede that wee doe nothing either of our selues or by the instigation of others against Christ or against his truth or against any true Christian professing his bâ—essed name to the least hinderance of the truth but all that we can for Christ and for his truth and for all that are Christs for his truthes sake ExplicatioÌ„ proofe To these purposes indeede may the examples which God hath set before vs stand vs in very good and profitable vse God giue vs grace to make such good vses of them and namely from those excellent weomen who would by no meanes be feared from the profession of their loue and dutie to our Sauiour neither in death nor after Let their example teach vs to account it a shame for vs now since the time of the resurrectioÌ„ of our Sauiour c. not to profes his name notwithstanding any terrour of the wicked or any losse or hurt that might any way grow vnto vs thereby Otherwise these women shall rise vp against vs at the last day And whereas we cannot now doe the offices of loue to our Sauiour himselfe let vs doe them to our Christian brethren in his stead according as iust occasioÌ„ shal be offered seeing as we know our Sauiour doth account that done to himselfe which is done to the least of them Neither let men onely be carefull but women also seeing the example is of women For seeing they are heires of the same grace let them as companions with men be carefull to performe like dutie with them Now in the next place what duties may this require of vs that God in his diuine prouidence did as well fulfill his owne will in frustrating the will and desire of the Iewes touching the breaking of the legges of our Sauiour as in leauing him that pierced our Sauiour with his speare to his owne wicked will and so in either of them fulfill the prophesies of the holy Scriptures Question What duties may the consideration of this require at our hands Answer We are herein greatly to praise and glorifie the name of God because he hath hereby in a very liuely manner manifested and confirmed vnto vs the certaintie of his holy counsels against all doubtfull contingencie of contrary euents Wherevpon also wee may well learne to confirme our hearts with all comfort and peace in beleeuing to commit our selues to the same his most faithfull and diuine prouidence while wee walke in his holy waies and that euen without feare of any the least euill to fall vpon vs aboue that he shall thinke good or otherwise then he will turne it to our singular benefite in the humbling and trying of vs therewithall Explication proofe The consideration hereof mâ—y iustly teach vs so much indeed And therefore as well counselleth a learned and godly Preacher Precemur Deum vti nobis hanc gratiam largiatur vt in omnibus angustijs difficultatibus ad sacrosanctam eius tutisimam prouidentiam vt ad sacram anchoram confugiamus patienter exitum illius expectantes vt pulchre monet Psalmus 27. quò tandem cum eodem Propheta verè in has laudes erumpamus Exspectando exspectani Iehouam inclinauit sese ad me audiuit clamorem meum Psalm 40.1 That is Let vs pray to GOD that hee would giue vs this grace that in all our straites and difficulties wee may flye to his most holy and safe prouidence The Duties in râ—spect of his buriall and coÌ„tinuance in the graue as vnto a holy ancre-hold patiently waiting for that issue which he will giue as the 27. Psalme doth notably admonish To the ende that at the last wee may with the same Prophet vpon iust occasion breake forth into these praises I haue earnestly or patiently waited vpon the Lord and he inclined himselfe vnto me and heard my cry Psalm 40.1 LEt vs come to the consideration of the buriall of our Sauiour Question What duties ought the comfort of faith to yeeld in this respect Answer To speake generally all the duties belonging to the comfort of faith in our Sauiour in respect of his death they may be furthermore required at our handes in regard of his buriall the which together with his continuance in the graue is a further confirmation of his death and of the fruites and benefites thereof Explication proofe This standeth with good reason For as the buriall is a further confirmation of his death so
it may be a further admonition vnto vs to walke so much the more carefully in those duties which the death it selfe doth challenge at our hands And so doth the Apostle Paul reason in the 6. cha to the Rom from the 12. verse to the end of the chapter Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnes vnto sinne but giue yee your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnes vnto God c. This general exhortation is raised from the due consideration of the death and buriall of our Sauiour Christ But let vs now consider more particularly what duties the comfort of the buriall may require of vs. Question Which are they Answer To speake more particularly the buriall of our Sauiour in consideration that he did not onely dye for our sinnes but also yeelded himselfe to be buried to the end as hath beene obserued in the Comforts he might shewe himâ—elfe more clearely to be the most mightie conquerour ouer death ouer the graue on our behalfe it teacheth vs first not to content our selues to leaue sinne for a certaine season as it were halfe dead and so laid forth by the walls but to labour still after the full and perfect destruction of it and to couer it so deepe and to lay so heauy a weight vpon it that it might neuer be able to recouer the former life and strength againe And that euen to this end that we might be stil more and more both willing and also able to walke before God in the duties of the first resurrection in comfortable hope to attaine to the second resurrection which shall be of our bodies at the last day as was further obserued likewise in the Comforts heretofore And secondly as a consequent hereof insomuch as our Sauiour did not refuse to submit himselfe to be in the state and condition of the dead for a time and euen bodily to be laid downe and detained in the graue wee learne that wee ought to be willing to yeelde our selues to the good wil pleasure of God in the same behalf nothing distrusting his goodnes toward our soules through any feare of death or the graue or of him that hath the power of death which is the Diuel or of hell it selfe whereof it hath a certaine resemblance both in nature and also in name ExplicatioÌ„ proofe So it is indeed through the guiltines and desert of sinne For all men destitute of the grace of God and voide of faith either doe or may iustly feare the graue as it were the suburbes of hell and an entrance to eternall destruction Yea the excellent seruants of God haue so feared it at such time as they could not find themselues so well prepared and fitted to dye in the Lord as they desired to be as we read in the 6. Psalme and in diuerse other places of the holy Scriptures vntill that by faith they had recouered themselues so as they could comfort themselues in certaine hope of their eternall saluation to say in some measure of good perswasion of heart O death where is thy sting O graue were is thy victorie Touching one and the same name attributed both to hell and the graue this being a representation of that by reason of the discomfort of it to all vnbeleeuers it hath bin plentifully declared in the explanation of the doctrine of our Sauiours descension to hell And that the duties rehearsed ought to be yeelded in respect of that comfort which the buriall of our Sauiour affordeth it is euident in the 6. chap of the Ep to the Rom aboue rehearsed and likewise in the 2. ch of the Ep to the Colossians where the same is mentioned againe to the same purpose as was also alledged in the Comforts Furthermore like as we desire that the Lord our God of his infinite mercie for our Sauiours sake euen because he dyed and was buried for vs would therefore burie our sinnes as it were in the graue of Christ that they might neuer come vp before him in remembrance against vs so is it our dutie to burie them our selues that is to leaue and suppresse them in such sort that they may neuer rise vp in practise or allowance with vs to prouoke the Lord against vs as in former times they haue done And yet further the due consideration of the godly boldnes of Ioseph Nicodemus yea and of the women also in shewing forth their loue and reuerence toward our Sauiour in the honorable buriall of his body being dead and that also in a time of danger it may iustly admonish vs and all Christians of our dutie in seeking by all lawfull waies and meanes to declare that reuerend regard which we haue of him For seeing these did so toward the dead body of our Sauiour much more ought we to giue honour vnto him being aliue and at the right hand of the maiestie of God ordained the souereigne Lord and Iudge of all the world And herevnto let vs incourage our selues from that good successe which God gaue to Ioseph in that he moued the heart of Pilate to graunt him his sure nothing doubting but if we doe with a single heart rightly seeke the glory of Christ our Lord in honouring his Person in furthering his Gospell in succouring his people our brethren by such authority and with such riches as we haue and by meanes of such good friends as any of vs can make God wil be with vs therein and blesse vs aboue that we can aske or thinke Let vs also animate and hearten our selues herevnto by beholding that confusion which the Lord cast vpon the chiefe Priests and Pharisies who made their contrary sute against our Sauiour Christ For although they preuailed with Pilate a man of no value carried hither and thither in the lightnes of his vnstaied conceite and affection so that they had full liberty granted them by him to put their malicious deuise in practise according to their owne hearts desire yet God from heauen laughed them to scorne and vtterly confounded them howsoeuer they would not see it neither will their gracelesse posterity see it to this day but doe abide still in the obstinacie of their wicked fore-fathers who most wretchedly renounced the Lord our Sauiour and Redeemer But thankes be to our God who hath giuen vs grace to see it Let vs therefore abide faithfull to our Sauiour in all good duty yea let vs encrease more and more therein nothing doubting of most happy and blessed successe in the end against all contrary indeuours of all the enemies of our Sauiour and his Gospell whether more secret and crafty vnderminers or more open and violent oppugners of the same whether by spirituall encounter of false prophesie by speech writing or by outward force of hostility warre Our Lord Iesus Christ whom no
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
such as are the wolfe the lion or such like either by night or by day and to doe all other things necessary and meete for the preseruation of them to the vttermost of their skill and power to their Masters aduantage and profite ExplicatioÌ„ It is true as may be plentifully seene in the holy scriptures in the stories whereof much is written of these kinde of sheepheards and of that singular care watchfulnesse painfulnesse wisedome and many other pastorall vertues which they haue vsed this way And the rather because the holy Patriarks of the Israelites the peculiar people and flocke of God were partly sheepheards to the behoofe of others and partly owners of flockes themselues So we reade of Abraham and Lot of Isaac and Iaakob and of his sonnes Of whom Iaakob is described for the most wise and painfull in this kinde first as a seruant to his vnkinde vnkle Laban and afterward for himselfe as we may see briefly by one or two testimonies that we stay not ouer long in this discourse namely Gen. 31.38 42. This twentie yeares saith Iaakob to his vnkle I haue beene with thee thine owes and thy goates haue not cast their young and the rammes of thy flocke haue I not eaten Whatsoeuer was torne of beasts I broght it not vnto thee but I made it good my selfe of my hand diddest thou require it were it stollen by day or stolen by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes Thus haue I beene twentie yeares in thine house and serued thee fourteene yeeres for thy two daughters and sixe yeares for thy sheepe and thou hast changed my wages ten times Except the God of my Father the God of Abraham and the feare of Isaac had beene with mee surely thou hadst sent me away now emptie but God beheld my tribulation and the labour of mine hands and rebuked thee yester night Thus much for a proofe of the painfulnesse of Iaakob And touching his wisedome and discretion in the ordering of his cattell reade chap. 33. verses 13 14. where Iaakob answereth his brother Esau thus My Lord knoweth that the children are tender and the ewes and kine are with young vnder my hand and if they should ouer-driue them one day all the flocke would die Let now my Lord goe before his seruant and I will driue softly according to the pase of the cattell which is before me c. Moses and Aaron were sheepheards also Moses to Iethro his father in law Exod. 3.1 And Aaron among his owne people For their trade in Egypt as well as before was to keepe sheepe Gen. 46.32.34 and Exod. 10.24.26 and ch 12.31 32. But afterward God made both Moses and Aaron sheepheards and leaders of his people as Psal 77.20 Thou diddest leade thy people like sheepe by the hand of Moses and Aaron Likewise Dauid in his youth kept his fathers sheepe and was strengthened of God to kill both a Lion and a Beare in the defence of his flocke 1 Sam. 17.34.36 And afterward God set him vp to be a sheepeheard of his people according to that which we reade 2. Sam. chap. 5. verse 2. and Psal 78. vers 70.72 He chose Dauid also his seruant and tooke him from the sheepefoldes Euen from behinde the ewes with young brought hee him to feede his people in Iaakob and his inheritance in Israel So hee fed them according to the simplicitie of his heart and guided them by the direction of his hands That is he gouerned them most wisely For the hand doeth vsually note administration or gouernment as the like speech sheweth in the end of the former Psalme repeated euen now and is to be obserued in many other places Moreouer Luke chap. 2.8 it is said of the sheepheards to whom the Angells â—ppeared at the birth of our Sauiour that they were in the field keeping watch by night because of their flocke Hence it is I meane from such singular examples of wise painefull and euery way excellent sheepheards in that kinde that it hath pleased God in his diuine wisedome to call all sorts of Gouernours whose ministery ought to be by his ordinance to rule and gouerne his people wisely and faithfully whether ciuill Princes and Rulers or Ecclesiasticall Gouernours and guides by the name of sheepheards As Isaiah 44.28 The Lord saith to Cyrus thou art my sheepheard c. and 2. Sam. 24.17 O saith Dauid I haue sinned c. but these sheepe what haue they done though most what God giueth this name to those that haue the care of soules most properly and most immediately committed vnto them and accordingly the dispensation of the holy things of God word and sacraments prayer c. In which respect the name of a Pastor is more restrictiuely appropriated vnto Ministers of the word in the new Testament And as touching the prophesies of the old Testament they doe in this behalfe specially concerne the spirituall gouernment of our Sauiour Christ Now therefore in a certaine proportion whatsoeuer duties together with the wise carefull and diligent performance of them are requisite and necessarie for the spirituall guiding and directing of mens soules to the glory of God and to the benefit and saluation of his people all are comprehended vnder this word of Feeding Question Which may these duties be Answer Publikely they are in preaching of the word and Gospel of our Lord Iesus Christ prayer administration of the sacraments and spirituall censures of the Church all as may stand best with the publike welfare of the Churches or Congregations according to the ordinance of Christ himselfe the chiefe sheepheard of the whole flocke Priuately priuate and particular instructions prayers admonitions rebukes or comforts as the necessitie of euerie member of the Church and Congregation requireth either in sicknesse or in health and as may best further them both to inioy the benefite of the publike ministery here in this life so long as they liue and also to attaine to the kingdome of heauen for euer after they are dead ExplicatioÌ„ It is very true All these are the duties of the Ministers of the word whether Apostles Prophets or Euangelists for their time or those that ordinarily beare the names of Bishops Pastors and Teachers to the end of the world Of the which duties wee cannot stand to treat particularly at this time saue onely so farre as wee may perceiue that they are all comprehended vnder this word of Feeding To this purpose we may not vnfitly obserue that the Euangelist in reporting the intent of our Sauiour doth not onely in the first place vse the word bosco which is of more strict significatioÌ„ coÌ„cerning bodily food or as we may say the prouision allowance of fodder for cattel but also in the second third repetition he vseth the word poimaino which is more generally applied in the Greeke language to all care and wise skill of ruling and gouerning of
with rigour haue yee ruled them Like to that which the Lord speakes by Ieremie the Prophet in his 5. chapter verse 31. The Prophets that is the false Prophets prophecie lies and the Priests by their hand that is through them or by their corrupt teaching beare rule as before Though it bee otherwise in the common translation receiue gifts yet this doth most fitly agree And therefore like as the Lord by Ezekiel had pronounced the curse against them so doeth hee likewise by his Prophet Ieremiah chapter 23. verses 1 2. saying Woe be vnto the Pastors that destroy and scatter the sheepe of my pasture saith the Lord. Therefore thus saith the Lord God of Israel vnto the Pastors that feede my people yee haue scattered my flocke and thrust them out and haue not visited them beholde I will visite you for the wickednesse of your workes saith the Lord. Reade also Zechariah chapter 11. verse 5. Their owne sheepheards spare them not And verse 16. The foolish sheepheard is described as before not to looke for that which is lost nor to seeke the young one Nagnar or tender Lambe nor to heale that which is hurt nor to feede that which standeth vp or rather nor to carrie that which draggeth behinde portare restitantem the Hebrewe wordes are hannitsabah lo iecalcel For though the Verbe Col or Cul is translated to susteine and vpholde by foode and so the quadrate Cciâ—cal as Genesis chapter 50. verse 21. and 1. Kings chapter 4. verses 7. â—7 Yet it is in a more generall signification to susteine or vpholde and beare vp euerie way as Psalme 55. verse 22. where it is opposed to falling downe or sinking vnder the burden And in this place insomuch as it is ioyned with another worde noting restinesse or vnwilsomenesse to goe forward with the rest of the flocke it may bee best taken for sustentation by bearing or carrying as Tremellius and Iunius doe translate it And then the Prophet proceeding saith further that the foolish and vnconscionable Sheepeheard eateth the flesh of the more fatte sheepe and teareth the clawes of the other in peeces to wit of those that are not so willing to goe forward as the rest by dragging of them by their hornes c. Wherevpon in a holy indignation against such cruell and negligent sheepheards he crieth out verse 17. O idole Sheepheard or thus O thou my sheepeheard of no value that leaueth the flocke the sword shall be vpon his arme and vpon his right eye His arme shall bee cleane dried vp and his right eye shall bee vtterly darkened Thus by the reproofe of wicked sheepheards in whom is condemned all voluptuousnesse couetousnesse slouthfulnesse and rigour with other such vices answerable to that contrarie charge of our Sauiour Matth. chapter 20. verses 25 28. and Luke chapter 22. verses 25.27 and of Peter 1. Epistle chap. 5. verse 3. as was alledged but a while since wee may perceiue what be the vertues and duties of a good sheepeheard of our Sauiour Christ euen according to the example of the Apostle Paul and other good seruants of God whom hee pointeth out vnto vs. 1. Thessal chap. 2. verses 4.12 For though the good sheepeheard may eate of the milke of the flocke 1. Cor. chap. 9. verse 7. yet hee will in no wise cruelly plucke off their skinnes or couetously fleece them c. That is hee will haue care by no meanes to hinder but euery way to further the saluation of their soules as much as hee may Hetherto of the second part of the first speech of our Sauiour to Peter after dinner in this his seuenth appearance all the words being ioyntly considered Feede my lambs Feede my sheepe Feede my sheepe The which as hath beene declared and that so much the more at large by reason of the excellencie of the matter doe containe both a charge concerning the duties belonging to Peters calling of the Apostleship and also a direction or rule whereby both hee and all other Ministers of the word are to trie and approue their vnfeined loue to our Sauiour both in the sight of God and of his Church as wel to his glorie as to the peace of their owne consciences Now let vs come to the more particular consideration of the other words lambs and sheepe Question What may we obserue from them Answer Wee may vnder this similitude or comparison well obserue what manner of ones they are whosoeuer be the true members of the flocke and Church of our Lord Iesus Christ. ExplicatioÌ„ Wee may doe so indeede and that both in respect of their owne nature and also in respect of the gratious worke of our Sauiour in their hearts by his holy Spirit Question What therefore doth this similitude teach vs that the true members of the Church of our Sauiour are by nature Answer It teacheth vs that they are by nature euen like to all other of the lost posteritie of mankinde apt to erre and goe astray timorous and fearefull to doe well subiect to extreame perill and danger and yet most secure and shiftlesse to preuent or escape the same ExplicatioÌ„ proofe Such verily are we all by nature wise to doe euill but to doe well wee haue no knowledge Ier. 4.22 bold as lions to commit wickednesse Isai 11. but of no courage for the truth Ier. 9.3 Wee may iustly say as the Prophet Isaiah teacheth vs Isai 53.6 All we like sheepe haue gone astray we haue euery one turned to his owne way c. The poore sheepe is not more subiect to the wolfe beare and the lion yea and to wilder it selfe in the most desolate wildernesse without all foode and pasture to the famishing of themselues then wee are to the diuell and his wicked subtile and cruel instruments here in this world And yet most secure are we vntill the Lord by his holy word and spirit make vs warie and watchfull according to that 1. Pet. 5. ver 8.9 yea the children of God though they watch as well as they can yet at vnwares they cast themselues into dangers as Psal 119. verse 176. I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commandements Neuerthelesse there is a great difference betwixt that which they are by nature and that which they are by grace Question How is that Answere In this respect our Sauiour describeth his sheepe to be such as heare his voyce and follow after him For as hee saith they know the Sheepheards voyce Neither will they follow a stranger but flie from him for they know not that is they regard not the voyce of strangers Explicati So indeede doth our Sauiour teach vs Iohn chap. 10. verses 4.5 The sheepheard of the sheepe goeth before them and they follow him for they know his voyce c. And verses 27 28. My sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any
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
preface to the like end I am the Lord thy God c. But this being so heere a question ariseth why our Sauiour should say All power is giuen me and not rather All power in heauen and earth is mine Question What is to be said for the answer of this Answer In these words our Sauiour doth not speake of himselfe in respect of his Godhead simplie considered but as he is a mediator betwixt God and man and so not onely God but also man Whence it is that although in respect of his Deitie wherein he is equall to God hee might haue said All power is mine properly and without gift yet in regard of his humanitie wherein he is inferiour he did choose rather to speake thus All power is giuen vnto me that is to say from the Father Explication and proofe So indeede is our Sauiour to be vnderstoode Neuerthelesse as the power of our Sauiour is hereby nothing contracted seeing he that is man is also God and therefore must of necessity in that respect haue a diuine that is a most soueraigne power or authority preeminence dignity as the word exousia signifieth so the comfort of these words whereby the Gospell and ministerie thereof is authorised is nothing the lesse to vs but rather much greater hereby According as our Sauiour for the same cause doth stand vpon it emphatically as we may say and in way of singular amplification as we read Iohn 5.26.27 As the Father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the sonne of man The same amplification doth the Apostle Paule verse Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead And Philip. 2.7 He made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men c. Wherefore God hath also highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bowe c. Thus hath God exalted him euen for that he humbled himselfe to be man c. Read also 1. Tim. 2.1 There is one God and one Mediatour betwixt God and man which is the man Christ Iesus who gaue himselfe a ransome for all men c. And Heb. 2.9.10 c. 16.17.18 And all according to the Prophesie of Daniel chap. 7.13.14 As I beheld in visions by right behold one like the sonne of man came in the cloudes of heauen and approached to the ancient of dayes and they brought him before him and hee gaue him dominion and honour and a Kingdome that all people and nations and languages should serue him his dominion is an euerlasting dominion c. This therefore might and no doubt did notably serue to animate and incourage the Apostles to receiue their power and authoritie from our Sauiour euen in that he was man and had receiued it of the Father that hee should impart and communicate it vnto them according to that he had said before Iohn 20.21 As my Father hath sent me so send I you This also may iustly be comfortable to all faithfull Ministers of the Gospell to the end of the world as we shall see good ground for it afterward in another part of this holy speech of our Sauiour And the rather because he that giueth this commission and charge euen the man Christ hee is the King of Kings Reuel chap. 19 16. c. Now for the present let vs come to the second part of our Sauiours speech wherein as was answered our Sauiour doth both describe and also prescribe vnto the Apostles their commission and charge as well touching the largenes of the places wherein they were to put it in execution as the limites and boundes of the principall duties thereof Qu. First therefore How large was their commission in respect of the places and precincts of their iurisdiction if we may so speake Ans The places and as we may say precincts of their commission and charge were as large as the compasse of the whole word Expli It is true So our Sauiour doth measure it forth vnto them as was figured by the Angel in Ezekiel chap. 40 c. in that he saith Goe therefore and teach all Nations Matth. 28.19 and Mark 16.15 Goe yee into all the world and preach the Gospel to euery creature to wit to euery creature that hath vnderstanding and is fit to heare the Gospel preached whether Iew or of any other Nations vnder heauen And herein beside some other circumstances as hath beene alreadie obserued the commission of the Apostles differed from all other Ministers of the word whether Prophets or Euangelists or Pastors and Teachers This therefore is worthily inferred vpon the former vniuersall power of our Sauiour in that after hee had said All power is giuen vnto me c. he addeth therevpon Goe therefore into all Nations c. As though our Sauiour should say I will be with you and stand by you and beare you out and prouide for you and blesse you in all places whethersoeuer yee shall goe seeing I am giuen for a light of the Gentiles to be the saluation of God to the end of the earth that is through all the world Isai 49.6 c. Psal 2.8 Such was the largenes of the Apostles commission Question Now how were their duties limited and bounded Answere They were all comprehended in these two Teaching and Baptizing which are the principall among the rest Explicatiō So indeede it is euident by the expresse words of our Sauiour First in that he saith Goe ye and teach c. Secondly in that hee saith further Baptizing them c. Touching either of these duties there are diuers things to be obserued Question Which are they Answer First concerning teaching our Sauiour sheweth both what doctrine is to be taught and also in what manner and to what end Secondly concerning Baptizing wee are likewise from the words of our Sauiour to consider what the thing it selfe to wit Baptisme is and in what forme or manner it is to be administred and to what purpose Let vs therefore consider a little of these things Question And first what doctrine is that which our Sauiour commanded his Apostles to teach And in what manner would he haue it taught Answer The Euangelist Marke sheweth that our Sauiour expressed part of his minde in this behalfe in other words then saint Matthew mentioneth saying Preach the Gospel But he maketh a further supply in Matthew in that he addeth these words Teaching whatsoeuer I haue commanded In these words indeede our Sauiour sheweth plainely what his minde was in either respects Explicatiō For by the word Gospel it is euident that hee would haue the glad tidings
the name of the Father we must shew our selues obedient children yea so as we must rather then disobey him make account of none else to be our Father as our Sauiour hath taught vs. Matth. 23. Neither must we by any meanes grieue the holy Ghost by giuing place to wicked lusts and affections c. because wee are baptized into his name as was by you well acknowledged in the answer Question But it may be obiected that we doe not vsually read the outward forme of administring this sacrament expressed in this phrase of baptizing into the name of Father but in the name of the Father c. What may we say for answer to this Answer The diâ—ference of these two speeches is onely in words and not in the vnderstanding and sence as I haue beene taught ExplicatioÌ„ and proofe So it is indeede For they are vsed in the holy Scriptures indifferently sometimes in the name en to onomati as Act. 2.38 and chap. 10.48 though most often indeede into the name eis to onoma as in these wordes in the Euangelist Matth. and Acts 8.16 and chap. 19.3 4 5. and in diuers other places alreadie alledged and sometimes epi to onomati So that though we say in the name thaâ— is by the power and authority as this word name doeth often signifie 1. Cor. 1.10 and as it is interpreted Act. 4.7 By what power or in what name haue ye done this yet this power and authoritie must be vnderstood of baptizing into the name that is to the faith and profession of the same name and to all holy obedience to him that beareth the same name as hath alreadie bin declared And herevnto euery one that is baptized standeth bound vnlesse he will be a couenant breaker in the highest degree not only with men that is with the Church of God in whose sight he hath giuen his faith but also euen with the Maiesty of God himselfe whose couenant it is Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad Baptismum offerunt vicissim quasi data syngrapha obstringunt suam fidem Calu. Matth. 28.19 Harmon That is like as God doth by this seale assure vs of his grace and fauour so doe all that offer themselues to be baptized binde themselues as it were by a bill of their hand to be faithfull vnto him And another To be baptized into the name of any saith hee is to be consecrated to be a worshipper of him to professe him to be his Lord and to addict himselfe wholy to his seruice It is Piscators obseruation vpon these words of Saint Matthew chap. 28.19 That which hath beene said concerning the administration of the sacrament of Baptisme that it is one principall part of the Apostolike commission is in like manner to be affirmed concerning the other sacrament of the Lords Supper the commandement whereof our Sauiour had giuen his Disciples before at the first institution of it And so as was alledged not long since the Apostle Paul saith concerning it 1. Cor. 11.23 That he had receiued of the Lord that which he did in that behalfe deliuer vnto them But the more full declaration of the doctrine of the holy sacraments of our Lord Iesus Christ doth belong to another part of Catechisme in a Treatise set apart for that purpose to the which we are to referre our selues Onely that which remaineth to be obserued in this place is this that our Sauiour as we see lincketh the administration of the word and sacraments together in one ministerie and commendeth and commandeth both of them to one the same Ministers of his Neither are they faithfull Preachers which teach any thing which our Sauiour hath not commanded Of whom also he requireth very straitly that they be faithfull and obedient to him in them both as the same commission plainly sheweth Hetherto of the second branch of the speech of our Sauiour Christ as it is recorded by St. Matthew wherein as was answered before and now hath beene further declared hee hath giuen his Apostles their charge and commission shortly to be put in execution by them The third branch followeth in the same Euangelist which containeth that gratious promise which our Sauiour made to his Apostles touching his diuine presence assistance while they should faithfully discharge their duties But because this was the conclusion of the whole speech of our Sauiour and doth coÌ„cerne all other faithful Ministers of the Gospel to the end of the world and for that the Euangelist Marke reporteth some other words which our Sauiour vttered at this time we wil therefore here take theÌ„ in before we come to speak of those words which may wel be our coÌ„clusioÌ„ of the whole And yet so as that which followeth in St. Marke may well shew further the maner of our Sauiours presence in the ministery of his Apostles by the effects which should follow the same as was answered before Let vs therefore consider of those effects The which seeing as it was answered in the beginning of this eight appearance they were either generall concerning all or more speciall concerning some Let vs in the first place consider of those that are more generall Question Which are they And in what words doth our Sauiour speake of them Answere He that shall beleeue and be baptized saith our Sauiour shall be saued but he that wil not beleeue shall be damned ExplicatioÌ„ The effects as we may see are as generall as may be For they shew vs what shall be the estate condition of all to whom the Gospel is at any time preached coÌ„prehending all vnder two branches to wit that they either beleeuing the Gospel preached vnto them shall be saued or not beleeuing shall be damned There is no third estate or codition as our Sauiour expresly determineth so that all shall come to a verie short and round reckoning And that most certainely and as verily as our Sauiour who is truth it selfe is most true in euerie word that euer he spake yea so true that though heauen earth perish yet no word that euer he spake shall faile but shall haue their full and perfect effect Then the which effects saluation or damnation what may be more graue and weighty And this we cannot but acknowledge if we will consider earnestly with our selues but a little while what the nature is both of that saluation and also of that damnation which our Sauiour speaketh of insomuch as both of them being eternall and that as well of soule as of body The one that is saluation noteth a most happy blessed and glorious estate replenished with all heauenly ioy and comfort The other that is damnation noteth a cleane contrary estate in the most extreame woe and reproachfull misery that may be infinitely exceeding all disgrace and torment that may possibly befall a man in this world as our Sauiour in the Gospel doth describe the same Wherefore insomuch as life
of glorie as you haue seene me to haue gone before you What Maister among vs would take it well at his seruants hands if when wee should send him to require some debt that were due vnto vs or vpon anie other lawfull message and seruice if hee should refuse to goe vnlesse hee knewe before what successe hee should haue c Our Sauiour therefore giueth his Disciples to vnderstand that it was their parts laying aside all curious inquisition about such thinges as belonged not vnto them to bende their mindes in hope of the fulfilling of the promise of the Father to be his witnesses and to preach his Gospell in all places whether hee should disperse and send them from Ierusalem into all parts of the world both farre and neere For so our Sauiour saith Ye shall be witnesses vnto mee both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth And this they must doe whatsoeuer entertainment they finde whether good or bad in all places whether so euer hee should send them Thus our Sauiour most wiselie draweth the mindes of his Disciples from their vaine speculations to minde those thinges which GOD would haue them minde And thus also wee may see to our owne notable instruction euen from this most wise and gratious instruction of our Sauiour if wee haue anie grace to see that howsoeuer our mindes would gladly bee wandering and gadding after our owne vaine imaginations yet it is necessarie for vs that wee should be earnestly rebuked and called home from such conceites to the word of God and to the care of the duties which he requireth at our hands Yea we may see it is most profitable that the same word of God I meane the same instructions of the word should be often inculcated vnto vs to the end all other strange conceites though neuer so pleasing might be vtterlie chased away The last speech of our Sauiour as was answered was his wordes vttered in blessing of his Apostles For when it is saide that hee lifted vp his hands and blessed them wee must not thinke that it was a dumbe blessing in gesture or in signe and ceremonie onely but with word of mouth also And this as was also answered before was that holie farewell which our Sauiour gaue to his Apostles when hee left them and ascended vp into heauen For the better vnderstanding of which his farewell wee may not vnprofitably call to minde that the word of blessing is taken sundrie waies in the holy Scriptures according vnto the sundrie kindes of persons who are saide either to blesse or to be blessed For not onely is God saide to blesse men but men also are saide to blesse God and one man to blesse and to bee blessed of another Superiours are saide to blesse inferiours and inferiours their Superiours and more vsually one familiar friend and neighbour another but not in the same sense or manner as wee will now briefly consider When one familiar friend and neighbour is saide to blesse an other in an vsuall and as wee may say a salutatorie or a greeting manner ac-according to that Gen 24 31. Come in thou blessed of the Lord And Ruth 2.4 Boaz saith to his Reapers The Lord be with you and they saide to him the Lord blesse thee Reade also Psalm 129.8 In such vse of this word To blesse is no more then a mutuall testimonie of loue by wishing well one to an other When inferiours are saide to blesse superiours whether it be that children are saide to blesse their naturall parents or subiects their ciuill Prince and Magistrate or people their spirituall Pastors and Teachers the word blessing is to bee vnderstood as noting a more dutifull affection in wishing and praying all good vnto them with an honourable and thankefull regard of those speciall blessings which God hath and doth vouchsafe vnto vs by them as by his blessed instruments appointed thereunto Thus the people blessed King Salomon as a figure of Christ their King 1. King 8.66 according also to that Psam 20 1 2 3 4 5. and Psalm 21 6. Thou hast set him as blessing for euer And Psalm 72 17. where likewise there is a propheticall reference to our Sauiour Christ All Nations shall blesse him and be blessed in him And thus congregations may and ought to blesse their Pastors and Teachers and children their parents that is to say they both may and also ought to pray for them that God would blesse and prosper them according to that Colos 4.3 Praying also for vs c. And 2. Thes 3 1 2. and Heb 13.18 And in this respect doth Dauid as one succoured against temptations by Abigaill though a woman as a prophetisse of God sent vnto him blesse her and God for her and her counsell most hartily 1. Sam 25. 32.33 But when Superiours doe blesse their inferious whether Princes or naturall Parents when as they doe it in faith or by propheticall instinct they doe not onely pray for blessing but also pronounce and assure blessing from God to such both children and subiects as shall walke in the waies of God and beleeue the promises which hee hath made according to that Ephesians chapter 6. verse 2. And thus Isaak blessed his sonne Iaakob Genesis chapter 27. verses 25 26 27 28 29. and verses 33 34 35. And thus Iaakob blessed the two sonnes of Ioseph Manasset and Ephraim chap. 48. verses 8 9 c. 20 21 22. And all his owne sonnes the principall Fathers of the twelue Tribes chapter 49.1 c. verse 28. And Moses Deuteronomy chapter 33.1 c. And King Salomon his subiects 1. Kings 8.14 And King Hezekiah 31.8 The same is to be said concerning Ministers of the word in the ordinary course of their ministerie According to that Numbers chapter 6. verses 22 23 c. Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee c. And Deuteronomy 10. v. 8. The Lord seperated them to blesse in his name And 2. Chronicles chapter 30. verse 27. The Priestes and the Leuites arose and blessed the people c. And Psalme 118.26 Blessed be hee that commeth in the name of the Lord wee haue blessed you out of the house of the Lord. Reade also Psal 128. Neither is there any doubt but the blessing of the ministers of the Gospel is as effectuall as euer was the blessing of the ministers of the Law according to that promise of our Sauiour Matth. 16.19 and chap. 18.18 and Iohn 20.23 Reade also Cor. 1. chap. 16.23 24. and Epistle 2. chap. 13. verse 13. yea so that this grace was not committed to the Apostles that it should die with them but that they should be the Ministers of Christ to deriue it to the Church of God in the successiue hand of all faithfull Ministers of the Gospel to the end of the world And therefore all ought in speciall manner to regard the blessings of the Ministers of the word
the Lord and that he had spoken these things vnto her Thus I say not onely is this article recorded vnto vs as it was fulfilled in due time but also as it was long before fore-tolde by the Prophets and more neerely vpon the performance thereof by our Sauiour himselfe The which as the effect it selfe declared were not coniecturall and gessing prognostications but most certaine and diuine predictions reuealed by God himselfe the onely gouernour and disposer of euery thing in the proper time and season thereof as we haue heard before But leauing the prophesies and comming to the historicall report of the performance thereof as the holy Euangelists Marke and Luke euen now alledged doe report the same Question In what order may we profitably consider of it Answer In the historicall report of this article the holy Euangelists doe lay it forth in this order First they note the time of the ascension of our Sauiour Secondly the place from whence he ascended Thirdly the manner how Fourthly the effects which it wrought in the hearts of his disciples Fiftly the testimonie of two Angels concerning the ascension with their holy instruction and admonition to the Disciples continuing in the earnest beholding of the same These indeede are the points recorded in this part of the holy storie and they may well be considered of in this order wherein you haue rehearsed them First therefore concerning the time of the ascension of our Sauiour Quest When was that Ans It was at the ende of fourtie dayes after hee rose againe from the dead Explicatiō proofe It is true So doth the Euangelist Luke affirme and testifie in the first chap Acts verse 3. In the which space of time also as hee there sheweth our Sauiour spake to his Apostles of those things which appertaine to the kingdome of God And this containeth matter of singular comfort vnto vs in that our Sauiour would not leaue his Disciples at vncertaine but gaue them commandements what they should doe after his departure And againe considering the faithfulnes of the Apostles in obeying our Sauiour Christ in all things wee may well assure our selues that whatsoeuer they haue taught and preached in the Church of God was by the appointment of our Sauiour as well in the change of the Sabbath from the seuenth day the day after the finishing of all Gods workes of creation to the first day of the weeke the day of the Lords resurrection a most memorable declaration that hee is the redeemer of the world in whom alone consisteth the restoring of the desolations of his people as was touched before as also in all the duties of Gods worshippe to bee practised on that day Preaching prayer Baptizing supper of the Lord offices and gouernment of the Church and whatsoeuer else beside Thus much doth the consideration of the time serue to informe vs of Neither is the proportion of the time to bee neglected in that as hee was fourtie dayes in the wildernesse for the confirmation of his calling at the enterance of his Ministerie so after the finishing of all thinges it pleased him to remaine on the earth fourtie dayes to make knowne and confirme that all things were indeede finished by him whatsoeuer was indeede to bee done before his ascension into heauen The day of the ascension of our SAVIOVR was that which wee vsually call holy Thursday But let vs come to the place whence our SAVIOVR Ascended Question Answer Explicatiō Which was that It was from the Mount of Oliues neare to Bethania This also is euident by the testimonie of the Euangelist Luke chap 24. 50.51 and Acts 1.12 Question What vse may wee make from the consideration of the place Answer Insomuch as the place which was before in one part of it a place of his lowest humiliation and descension was afterward made in the same or in some other part of it a place of his triumphant ascension wee may well comfort our selues that though we must passe through many afflictions yet no place of affliction nor any measure of affliction shall hinder vs from entering into the kingdome of heauen Explicatiō This was obserued before by reason that the place of the last appearance of our Sauiour to his Apostles was the place of this his Ascension But it is not amisse that you haue here called it to minde againe And indeede whence is it that God doth vsually take his children from the earth vp into heauen but their soules first out of their sicke bodies or out of their vncomfortable prisons or from the places of their execution for his holy truth and Gospells sake And afterward their bodies out of the dust where they haue beene rotted before But of this place of our Sauiours ascension we may see more in that which is saide before concerning the place of his last appearance here on earth after his resurrection Leauing the place thereof let vs come to the manner of his ascension Ques How was that Ans After that our Sauiour had blessed his Apostles hee withdrewe himselfe from them Explication So indeed are these wordes of the Euangelist Luke chap 24. verse 51. to be vnderstood in that he saith of our Sauiour that he departed from them dieste ap auton disiunctus est ab eis that is he was disioyned or seperated some distance from them Question Why was that Answer To the end the Disciples whom our Sauiour minded to make witnesses of his ascension might the better discerne his taking vp from them into heauen Explicatiō This is manifest in it selfe For if hee had beene taken vp from them on a sodaine while he had beene in the middest of them they could not for feare and through other infirmities so sensibly haue discerned the same nor haue giuen so perfect a testimonie of it And therefore it is declared in the holy storie that first our Sauiour was remoued some small distance from them and then that he was carried vpward from them into heauen as it followeth in the forenamed 51. verse Question But how was he taken vp Answer A clowde tooke him vp out of the Disciples sight while they beheld him on the earth and looked vp stedfastly toward heauen so long as they might discerne him ascending Explication It is the report of the Euangelist Acts 1. verse 9.10 as was rehearsed before And this motion of the cloud comming downe perpendicularly as one may say and ascending vp directly againe contrary to the naturall course which is circular it sheweth the miraculous and diuine hand of God herein like as did the strange motion of the starre at the birth of our Sauiour it going as it were in a direct line and not compasse wise from the East to the citie of Ierusalem and then from thence to Bethlehem where he was borne Question But why would not our Sauiour ascend without the ministery of the clowd but would haue it as a waggon of estate or chariot of triumph
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
of the peace of our conscience we doe comfortably looke vp vnto him and behold him aduanced to the right hand of God on our behalfe For so the holy Apostle teacheth vs. Heb. 4.14.15.16 in these words Seeing then saith he that we haue a great high Priest which is entred into heauen euen Iesus the Sonne of God let vs hold fast our profession For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and finde grace to helpeth time of need And cha 10. verse 10. c. Seeing therefore brethren saith he that by the bloud of Iesus we may be bold to enter into the holy place By the new and liuing way which he hath prepared for vs through the vaile that is his flesh And seeing we haue an high Priest which is ouer the house of God Let vs draw neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience and wished in our bodies with pure water Let vs keepe the profession of our hope without wauering for he is faithfull that hath promised c. Thus from the humiliation of our Sauiour and from that experience which he had of our infirmities while he was vpon the earth we are with reuerence to approach neere vnto him by faith euen to the heauenly throne of Gods grace If we should rush immediatly to the right hand of God without faith in the merit of his death without humiliation in casting downe of our selues wee might iustly looke for the repulse yea for a mighty fall as a iust punishment of such our inordinate presumption and pride The onely lawfull and allowed mediator for vs vnto God is our Sauiour Christ And if we would needs haue a Mediator for vs vnto our Sauiour himselfe being now in heauen what other can we haue or any way looke for then the death of our Sauiour in that he hath thereby alreadie made request for vs vnto God in the daies of his humiliation here vpon earth and namely in the time of his most bitter sufferings vpon the Crosse That is to say we neither can haue neither may we looke for any other Mediator to Christ then Christ humbled to Christ exalted If we will with the Papists looke after any other Mediators or any other mediation to God for vs we shall with them vainely and foolishly deceiue our owne selues And heerein I beseech ye let euery one of vs labour so strengthen our faith because doubtlesse the want of faith in this point hath brought most grosse idolatry into the Church of God For who hauing learned to behold our Sauiour an euerlasting and perpetuall mediator for him at the right hand of God by the eyes of his faith would be so base minded as to set vp a dead and dumbe Idoll or once vouchsafe to cast an eye toward it being set vp and fastened to the wall before him by any other Moreouer as touching our owne praieâ—s or any other dutie and seruice that we can any way performe wee must take religious heede that wee doe not trust to any godlines or deuotion that wee imagine and perswade our selues to be therein but rather euermore to humble our selues in the sight of the imperfections thereof And looke what grace and godlines there is in anie and namely the grace of prayer it is our dutie to acknowledge that it is not of our selues but of the holy Ghost Neither are wee to thinke that anie prayers which we make are heard nor any other dutie accepted for any worthinesse of vs but because the holy Ghost raiseth vp sighes and groanes in vs and maketh request for vs vnto God together with our Sauiour Christ Rom. 8.26.27 And Reuel 8.3.4 And euen this that wee haue the grace to offer vp our prayers vnto God it is a fruite of our Sauiours heauenly intercession for vs. And the same grace also of our care to make our prayers to God in the name of our Sauiour heere from earth it may be a good proofe vnto vs that our Sauiour is an intercessour in heauen for vs. But our manifold failings both in prayer and in all other duties ought iustly to cause vs vnfainedly to acknowledge our selues euen when wee are at the best to be but vnprofitable seruants Luk. 17. verse 10. Thus hauing seene the duties belonging to the aduancement of our Sauiour in his roiall Priesthood let vs come to his aduancement in his roiall kingdome Question Which are the duties of faith belonging therevnto Answer First inward reuerence of soule and spirit in the most dutifull acknowledgement of his most roiall soueraigntie ouer his whole Church and euery member thereof Secondly all religious worship and seruice both inward and outward according to his word and commandement Thirdly obedience and submission to those that rule ouer the rest in his name both ciuill Magistrates and Church gouernours Yea all christian obedience to his lawes and commandements in the common actions and conuersation of our whole liues Finally all diuine honour praise and glorie for the whole worke of our redemption and saluation That we doe stand bound in respect of the royall or princely aduancement and soueraigne Lordship of our Sauiour at the right hand of God to yeelde him all reuerence in the acknowledgement of the same his high soueraigntie we haue a sufficient warrant from that great and solemne proclamation made from the God of heauen by the Apostle Peter in that first publike Sermon of his which hee made Acts 2. by the which three thousand soules were conuerted and brought to the faith and obedience of this great and glorious Lord our Sauiour Dauid saith the Apostle verses 34 35 36 c. is not ascended into heauen but he saith The Lord saide to my Lord sit at my right hand vntill I make thine enemies thy foote-stoole Therefore let all the house of Israel know for a suretie that God hath made him both Lord and Christ this Iesus I say whom ye haue crucified Now when they heard it they were pricked in their hearts c. And againe chap. 5. verse 31. God hath lifted vp Iesus with his right hand to bee a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes According also to that propheticall instruction by a sweete allegorica l description of the spirituall marriage of our Sauiour with his Church Harken O daughter saith the Psalmist and consider and incline thine eare forget also thine owne people and thy fathers house so shall the King haue pleasure in thy beautie for hee is thy Lord and reuerence thou him The word which the Prophet vseth noteth such a reuerence as is declared by outward bowing or falling down before him vehashtahaeui-lo Hence therefore wee haue a fit occasion giuen vs to proceede from the inward reuerence to
before For as any haue died and as they doe from day to day depart this life either in faith and repentance or otherwise so shall they be found and iudged then like as all shall be whosoeuer shall be found aliue at his comming Wherefore seeing the Disciples of our Sauiour were to watch at that time when he spake vnto them because the time of his comming was vncertaine though further off therefore we are to watch now seeing the time is not onely as vncertaine as it was but also much rather as much as almost sixteene hundred yeare commeth vnto as was said before But let vs come to the words of our Sauiour and first to those which are deliuered more simply and without parable Watch therefore saith our Sauiour as we reade in the Euangelist Matthew for ye know not what houre your Master will come These words of our Sauiour are recorded more fully by the Euangelist Marke let vs therefore make our supply from him to our more full and plaine instruction in this his admonition Qu. Which therefore are the wordes of our Sauiour as St. Marke reporteth them Answer They are these as we reade chap. 13. verse 33. Take heede watch and pray for ye know not when the time is ExplicatioÌ„ Here indeed we haue three words in stead of one and so the minde of our Sauiour more fully opened as it were by an excellent commentary vpon the words of the Euangelist Matthew For whereas in all wise and circumspect dealing these three thinges are necessary to bee put in continuall practise first that the danger imminent bee seene and discerned secondly that it be watched against and preuented by all meanes as much as lieth in him that is in danger thirdly that if he finde himselfe too weake he doe implore and craue the aide of such as hee knoweth to be both willing and also able to relieue and aide him All these are here mentioned by our Sauiour First take heede Blepete see looke to it secondly watch thirdly pray And wee haue great neede to be stirred vp to all these things For howsoeuer we are vsually warie enough to espy bodily dangers and such as would annoy vs in our outward estate and accordingly wee are also ready to watch narrowly and with all diligence to make all the friends we can to backe vs yet touching our soules and the eternall welfare of them yea touching the eternall saluation both of soule and bodie we are euery way strangely negligent Wee are so farre from watching against the danger and from seeking helpe that wee are willingly ignorant that we are in any danger at all Wee fare as if it were a matter of no difficultie to attaine to the kingdome of heauen But alas all that thinke so are vtterly deceiued It is a matter of the greatest difficultie in all the world No aduersaries of our outward welfare how craftie and crabbed instruments of the diuell soeuer they are be of like subtiltie as is the diuell himselfe yea many diuells who are aduersaries to the saluation of our soules Ephes chap. 6. verses 10 11 12. And therefore wee had neede to be in speciall watch and ward against them as we are admonished 1. Pet. chap. 5. verses 8 9. And besides this the aduersaries which the diuell vseth for his instruments to hinder our saluation by the peruerting of our mindes such as our Sauiour hath giuen warning of to wit false Christs and false Prophets they are more dangerous in their craft that way then any aduersaries of the outward peace of our liues are And therefore wee haue most speciall cause to bee specially prudent and watchfull in this behalfe all the daies of our life we for our parts and all other euen to the day of our Lord Iesus Christ But because we cannot either by our owne foresight espie our danger in this respect or by our owne strength or any coadintory helpe of any man escape the continuall danger wee are in to be pulled away from the due care of our saluation wee are therefore aboue all things according to the direction of our Sauiour to pray to God and to seeke for helpe at his most gratious and onely al-sufficient hand that we may by him be guided and strengthened to walke on safely and constantly to the escaping of all the dangers which wee are most dangerously compassed about withall In which respect most comfortable is the promise which God hath made to all such as shall faithfully constantly seeke vnto him as we reade Ioel chap. 3.32 Whosoeuer shall call on the name of the Lord shall be saued Yea this benefit as there the Prophet saith shall be found of those that shall pray to God when his great and terrible day shall come euen that day when the Sunne shall be turned into darknesse and the Moone into blood c. according to that which our Sauiour saide should come to passe before his comming to execute his most feaâ—â—full iudgement Yet so as wee must take heede that wee doe not thinke that euery one that shall vpon the sodaine view and terrour of Gods comming to iudgement say Lord haue mercie vpon vs shall be saued For then sure it is likely that none at all should be condemned But this promise is made to such onely as shall be found true worshippers and beleeuers in God who acquaint themselues with the duties of his seruice and worshippe of the which prayer is a very principall one as may appeare by this that the Lord himselfe did for the same cause call his house a house of prayer And as may appeare on the contrary in that he doth note out all heathenish and profane persons by this marke that they are such as doe not call vpon him Psal 14.4 and Psal 79.6 and Ier. chap. 10. verse 25. Hence therefore wee may see that they are in a blessed estate whosoeuer are carefull to invre their hearts with the performance of this excellent dutie of true christian prayer both morning and euening and so often as iust occasion is giuen both publikely and with their families and in their owne secret chambers and closets that God who seeth in secret may reward them openly Thus much concerning the words of our Sauiour as they are recorded more fully by the Euangelist Marke then they were by the Euangelist Matthew But now if wee might be certified in this great case of danger what those things are which wee are to watch against as being very dangerous vnto vs and likewise what wee are to pray for at the hands of God then should this admonition of our Sauiour conteine an excellent and full instruction as we must needes confesse Behold therefore the Euangelist Luke sheweth that our Sauiour continued the speech of his admonition euen thus farre also as we reade in the Gospel written by him chap. 21. verses 34 35 36. Question Let vs heare those words of our Sauiour Which are they Answer Thus saith our Sauiour in
who chapter 12.35 though not in the historicall order of the time sheweth the occasion of these words For whereas our Sauiour had as wee reade propounded this exhortation to watchfulnes in these wordes Let your loines be girded about and your lights burning And ye your selues like vnto men that waite for their Master when hee shall returne from the wedding that when hee commeth and knocketh they may open vnto him immediatly Blessed are those seruants whom the Master when hee commeth shall finde waking Verily I say vnto you hee will gird himselfe about and make them to sit downe at table and will come forth and serue them Now if hee come in the second watch or come in the third watch and shall finde them so blessed are those seruants Then followeth that of the housholders watching against the comming of the thiefe as we haue seene alreadie from the report of the Euangelist Matthew Which after the Euangelist Luke hath set downe verses 29 4â— of this 1â— chapter then it followeth thus verse 41. c. Then Peter saide vnto him Master tellest thou this parable vnto vs or euen to all And the Lord saide Who is a faithfull Steward and wise whom the Master shall make ruler ouer his houshold to giue them their portion of meate in season Blessed is that seruant c. as we haue seene before how it followeth in S. Matthew But S. Luke continueth the speech of our Sauiour further then S. Matthew doth as it followeth in the 47 48. verses in these words And that seruant that knew his Masters will and prepared not himselfe neither did according to his will shall be beaten with many stripes But he that knew it not and committed things worthie of stripes shall be beaten with few stripes For vnto whomsoeuer much is giuen shall much be required and they will aske the more of him to whose trust they haue committed much So then by comparing Matthew with Luke we see that whereas our Sauiour requireth diligent preparation and watchfulnesse of all christians and therewith wisedome also from his word that they be neither ignorant nor slothfull as he signifieth by the girding vp of their loines after the maner of that countrie when any were ready to take their iourney and by the lights burning in their hands lest they should loose their right way by occasion of Peters question he applieth this admonition chiefly to the Ministers of the word whom hee compareth to the Stewardes of the house in whom is required speciall wisedome to the ordering of their Masters affaires and speciall faithfulnesse in the performance of those duties which they stand bound vnto according to that of our Sauiour at another time Be ye wise as serpents and simple as Doues and as the Apostle Paul writeth in the name of our Sauiour Christ 1. Cor. ch 4.1.2 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And as for the rest it is required of the disposers that euery man may be found faithfull Whereunto also our Sauiour in this text annexeth a warrant of blessing and reward to all faithfull seruants and of curse and punishment to all wicked and vnfaithfull ones who shall haue their portion with hypocrites and vnbeleeuers Yea and this our Sauiour sheweth to be equall euen among men and therefore wee cannot thinke that either the iustice or mercie of God the Father of the â—hole family both in heauen and in earth is inferiour but rather infinitely exceeding both in the one respect and also in the other that is in the grieuousnes of punishment vpon transgressors and in the bountifulnes of the reward of his mercie vpon those that be dutifull and obedient The vse of this parable therefore is answerable to the former for to admonish all sorts but specially the Ministers of the word to be diligent and faithfull in their callings against the comming of the Lord that then they may receiue from the mercifull hand of God a most blessed reward according to that 1. Peter 5.4 When as on the contrarie the most fearefull wrath and vengeance of God shall fall sodainly vpon all the wicked which shall not regard the iudgement of the Lord specially vpon such as being in place and office of guiding and admonishing others be themselues most out of frame and as vnwatchfull as any of the rest as the Lord complaineth against the Shepheards of Israell Ezek. 34. verse 4. And yet so as our Sauiour giueth to vnderstand that not onely such carelesse blinde and vnconscionable guides shall be punished but also such as will suffer themselues to be misled by them and doe contrarie to the admonition of the Lord in that behalfe willingly following theâ—r euill example For if the blinde leade the blinde both fall into the ditch as our Sauiour telleth vs in another place Matth. 15.14 Thus much briefly of the second parable concerning the Master of a Familie that goeth from home and tarrieth somewhat longer then he was looked for NOw like vnto this is the next parable as it followeth in the Euangelist Matthew though set downe vnder the name and example of women yea of tender virgines or damsells Let vs heare the wordes of our Sauiour Quest How doe they followe from the beginning of the xxv Chapter Ans 1. Then saith our Sauiour the kingdome of heauen shal bee likened vnto tenne Virgines which tooke their Lampes and went to meete the Bride-groome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their Lampes but tooke no oyle with them 4. But the wise tooke oyle in their vessels with their Lampes 5. Now while the Bride-groome turried long all slumbred and slept 6. And at midnight there was a cry made Behold the Bride-groome commeth goe out to meete him 7. Then also those Virgines arose and trimmed their Lampes 8. And the foolish saide vnto the wise giue vs of your oyle for our Lampes are out 9. But the wise answered saying we feare lest there wil not be enough for vs and you but goe ye rather to them that sell and buy for your selues 10. But while they went to buy the Bride-grome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterward came also the other Virgines saying Lord Lord open to vt 12. But he answered and saide verily I say vnto you I knowe ye not 13. Watch therefore for yee knewe neither the day nor the houre when the Sonne of man will come ExplicatioÌ„ Here we haue a third parable like to the former and of like vse For that was of seruants whose dutie was saide to be to watch and attend their maisters comming from the wedding this is of Virgines appointed to atend vpon the Bride-groome to the mariage supper Wherein notwithstanding our Sauiour frameth his parable according to the custome which was among the people which was not onely to haue their mariage
gifts made them effectuall to the winning of thousands and tenne thousands of soules to the faith of his Gospell c. Onely the full perfiting of all things is reserued till his owne comming at the end of the world Nowe that the meaning of our Sauiour is not vtterly to relinquish the Church till that time of his comming it is euident by that which followeth in the parable For by the Lord or maister of the family his calling of his seruants and his distributing and deliuering vnto them his goods to some more and to some lesse in a diuerse measure and degree with a commandemēt that they should imploy the same to his aduantage till he should come againe to take account of them he giueth plainly to vnderstand that though he be bodily absent yet he ruleth and gouerneth in his Church continually by his most holy and soueraigne spirit giuing to euery one such an office and such a measure of gifts in his Church as hee thinketh meete Rom. 12.3 4.5.6.7 And 1. Cor 12 3 4 5. Touching the imploiment of which his gifts hee will call euery one to giue an account For that is the occupying which out Sauiour shadoweth out in the parable The gaine also which is intended by the parable is the winning of soules vnto God when by the preaching of the Gospell and by all other spirituall meanes both publike and priuate they are brought to faith and repentance and furthered therein by the same more and more from day to day The praise and reward which the maister giueth his good and profitable seruants representeth that eternall reward which our Sauiour will giue vnto euery one that shall be found faithfull in the imploying of their gifts to the glory of God and profit of his Church in their seuerall places and callings The maisters ioy that is the place of the maisters ioy whereinto the good and faithfull seruants are receiued is the kingdome of heauen euen the most ioyous place of heauen it selfe and all the blessed ioyes of the same The inequalitie or excellencie of the reward infinitely exceeding the seruice for a talent though it bee a good round summe to bee valued yet it is saide to be but a small thing in comparison of the ioy that followeth may well expresse vnto vs that the reward is of bounteous mercie from God and not of any merite or worthinesse in man For if God should enter into a a straite account with vs wee should be found but vnprofitable seruants and so we are alwaies to account our selues Luke 17.10 For wherein can wee be profitable to God as Elihu saith to Iob chap 35.7 to beate downe all conceite in mans owne righteousnes It is onely of mercy that God vouchsafeth to accept of any seruice from vs yea or of our selues to bee his seruants And therefore also when it is saide that to euery one is committed this and that measure of gifts or this or that calling according to his abilitie it is not meant of any naturall abilitie which any hath of himselfe but of that power and abilitie whereby they are fitted through the grace of God to performe such offices and duties as hee hath appointed them vnto As Iudg 6.34 The Spirit of God came vpon Gideon or as the word labshah signifieth clad or clothed him That is as Trem and Iunius well interprete Instruxit cum voluntate faculate ad hauc expeditionem pertinente tanquam armis conuenientissimis i. Hee furnished him with will and abilitie such as belonged to the dispatch of this seruice as it were with most conuenient weapons The same metaphore is vsed in the new Testament sondry times to the like purpose concerning the spiritual gifts and graces of the Gospel Luke 24.49 vntill ye be indued with power from on high heos hou endnsesthe and Rom cha 13. v. 14. Gal 3.17 Thus much of the faithfull seruants and of their reward On the contrarie the hiding of the talent noteth the not imploying of those spirituall gifts graces which God hath giuen to any nor themselues in their calling whether in magistracie for iustice or in the ministerie for the Preaching of the Gospell to such endes as God hath giuen and ordained the same And therefore herein is described the euill propertie of all ydle loiterours in the Lords vineyeard that is of all such as hauing knowledge and other gifts will not vse them to the glory of God nor to the prosit and edification of the Church the which the Lord doth account to him a great losse This no doubt is a grieuous sinne in them and therefore cannot but in the iustice of God bee seuerely punished as it is here described Cast that vnprofitable seruant into vtter darknes there shal be weeping gnashing of teeth Now if they that be vnprofitable in hiding their gifts are thus punished what may harmful hinderers destroiers such as peruert all whatsoeuer knowledge they haue and euery other gift to the dishonour of God and hurt of his Church what I say may they iustly looke for Neuertheles let vs well marke that vnprofitablenes goeth not alone in ydle and slouthfull persons but it is accompanied with other foule sinnes as our Sauiour noteth in that they carrie in their hearts an euill opinion of God as if it were in vaine to serue him like as the wicked are described to haue growne to that extremitie Mal 3.14 Which is cleane contrarie both to the nature of God described Exod. 34 6 7. and also to that faith which euery one ought to haue of him and in him Heb 11.6 For he that commeth to God must beleeue that he is and that he is a rewarder of them that seeke him But the euil seruant goeth further and according to his wicked misconceiuing of God or rather of meere slouthfulnes and for want of loue to God and his glory he goeth about to lay the blame vpon God and to blaspheme him to the iustifying of himselfe But what gaineth he in the end Hee is condemned and that iustly euen from his owne mouth For if I be like to a hard man saith the Lord thou oughtest to haue put my mony to the exchangers that I might haue receiued mine owne with aduantage It is therefore a vaine thing for any to goe about to make their plea against God But what Is vsurie lawfull yea verily this kind of vsurie is the onely lawfull vsurie to bring glory to God and profite to his Church by the vse of those gifts which he hath lent vnto his seruants It is such an vsurie as the borrower is sure to goe away with the gaine As touching all other byting and deuouring vsurie which eateth vp those that take it to loane there is no allowance of it in this place no more then there is of theft in the first of his parables because our Sauiour compareth himselfe in respect of his vncertaine comming to iudgement to the comming of a thiefe in the night
of God how this is vrged from the force of the same argument read 1. Ioh 2.28.29 Litle children saith the Apostle abide yee in him that when he shall appeare wee may be bold and not be ashamed before him at his comming If ye know that he is righteous knowe ye that he which doth righteously is borne of him And chap 3. verses 2.3 Dearly beloued now are we the Sonnes of God but yet it doth not appeare what we shal be we know that when he shal appear we shal be like him for we shal see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure Read also 1. Tim 6.13.14 and 2. Ep 4.1.2 Where a most earnest charge is laide vpon the Ministers of the Gospel that they be faithfull in their office as they will answer it at the appearing of our Sauiour to iudge all flesh This moued the Apostles themselues to be carefull in the discharge of their dutie in their Preaching of the Gospel 2. Cor 5.9 10. And generally it ought to moue all to the like care in the duties of their seuerall callings 2. Pet 3.11.12.13.14 To this end also tend all the parables of our Sauiour whereof we haue heard before Mat ch 24. 25. and Luke 12.35 36. c. And in other places of the Euangelists Touching constancie in godlines the holy Apostles did earnestly pray for it on the behalfe of the Christians to whom they wrote euen from this consideration as Philip 1 9. c. And 1. Thes 3 12.13 And chap 5 23.24 For the obtaining of which grace of constancie they giue all incouragement that they shall be partakers of it whosoeuer will chearefully seeke after it according to that 1 Cor 1 8 9. Our Lord Iesus Christ shall confirme yee to the ende that ye may be blameles in his day God is faithful c. And in the Epistle of Iude verse 24. God is able to keepe vs that we fall not and to present vs faultles before the presence of his glory with ioy And 1. Thes 5 9 10. Of the duties of loue and mercy toward Christians being in outward want and distresse how they are perswaded from the description of the last iudgement by our Sauiour himselfe we haue seene before And that it is mightie to moue vs to pitie poore sinners that lye in their sinnes to their extreme perill without repentance whether they be our children or seruants or friends or euen our very enemies we may consider from the exhortation of the Apostle Iude verses 20 21 22 23. But yee beloued edisie your selues in your most holy faith c. And haue compassion of some in putting difference And other saue which feare pulling them out of the fire c. We may consider it also from the example and practise of the Apostles themselues mentioned a litle before 2. Cor 5. Wee knowing the terrour of the Lord saith Paul doe perswade men c. And Colos 1.28 We Preach Christ saith the same Apostle whom in the verse before he calleth the hope of glory admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus c. And who I pray you can but rue to thinke in his heart that either his wife or his child or his friend yea or his enemies as was said should through any default or negligence on his part be throwne into endles easeles and remediles extremitie of vnspeakable torment Among other duties it may not be forgotten of vs that we do stand bound to be very carefull to celebrate most gratefully the memoriall of the death of our Sauiour Christ by our often resorting to the table of the Lord from time to time in euery generation euen till his comming againe as we are admonished 1. Cor ch 11.26 To conclude this point The care of performing these duties faithfully and constantly in our seuerall callings with regardfull remembrance of this comming of our Sauiour to iudgement It doth cause exceeding ioy to the conscience of euery Christian as may appeare from the example of the holy Apostles and of other Christians For they hauing care to haue a good conscience in the hope of the resurrection of the dead c. Act 24 15 16. they did likewise obtaine exceeding peace and ioy to the same their consciences in hope of the same at the last day according to that which we read further Phi 3.20.21 1. Thes 2.19.20 For what is our hope or ioy or crown of reioycing Are not you euen it in the presence of our Lord Iesus Christ at his comming yes yee are our glory and ioy And 2. Tim. 4. verses 6 7.8 A like notable place to the same purpose Now fourthly concerning patience with ioyfulnes in all present troubles from the consideration of the same argument beside the example of Paul last alledged 2. Tim 4.5 c. wherein the same is euident let vs hearken to the exhortation of the Apostle Iames ch 5. v 7. Be ye patient therefore saith he vnto the comming of the Lord. Behold the husbandman waiteth for the precious fruite of the earth c. Read also Heb 10.32.35.36 And 1. Pet 1.3.4.5.6.7.8.9 And ch 4 12.13 Moreouer wee haue the promise that if wee suffer with our Sauiour Christ we shall be glorified with him Rom 8 17 18. And 2. Tim 2.11.12 It is a true saying c. And Luke 22. verses 28.29.30 Ye are they saith our Sauiour who continued with me in my tentations Therefore I appoint vnto you a kingdome as my Father hath appointed to me That ye may eate and drinke at my table in my kingdome and fit on seates and iudge the twelue tribes of Israel Fiftly that the reuerend consideration of the last iudgement of our Sauiour Christ ought to restraine vs from rash vnaduised iudging of others the Apostle Paul teacheth vs Rom 14. v. 10. c. Why saith the holy Apostle doest thou iudge thy brother or why doest thou despise thy brother For we shall all appeare before the iudgement seate of Christ. For it is written I liue saith the Lord euery knee shall bowe to mee and all tongues shall confesse vnto God So then euery one of vs shall giue accounts of himselfe vnto God Let vs not therefore iudge one another any more but vse your iudgement rather in this that no man put an occasion to fall or a stumbling blocke before his brother And Iames chapt 4.12 There is one Lawgiuer which is able to saue to destroy Who art thou that iudgest another man 1. Cor 4.5 Iudge nothing before the time vntill the Lord come who will lighten thinges that are in darknes make the counsels of the hearts manifest then shall euery man haue praise of God It is the same precept which our Sauiour himselfe gaue Matth 7.1 Iudge not that ye be not iudged c. Luk 6.37 Iudge not ye shall not be
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
And shall not the promise of God touching euerlasting life and the heauenly kingdome of glory encourage vs to passe through such afflictions as God hath prepared to trie and exercise vs withall Shall we not willingly fight those spiritual battailes which God hath appointed vs to fight against our spirituall aduersaries But let vs come to the fourth branch For the proofe whereof read Rom 8.22.23 We knowe saith S. Paul that euery creature groneth with vs c. Now if other creatures doe grone waiting with feruent desire vntill the Sonnes of God shall be reuealed how can it be that they themselues should not long after the perfiting of their owne redemption Read also 2. Cor 5 2. We sigh desiring to be clothed with our house which is from heauen And 2 Tim 4.8 it is a note of the faithfull to loue the appearing of Christ And Reuel 22 20. S. Iohn is a notable example vnto vs herein So is also the Church in the Song of Songs chap 2 17. And likewise in the conclusion of the Song Vntill the day breake and the shadowes flye away returne my welbeloued c. And Psalme 106. verses 4.5 Remember me O Lord saith the holy Prophet with the fauour of thy people visit me with thy saluation That I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance Peter seeing a representation of this heauenly glory at the transfiguration of our Sauiour Christ was exceedingly affected with it Maister saith he to our Sauiour it is good for vs to be here if thou wilt let vs make here three tabernacles c. Yea the soules of the righteous in heauen haue a kinde of longing after the perfiting of the glory of the Saints of God Reuel 6 10 11. Why therefore doe not wee long more earnestly after it our selues Verily because we doe not duly consider of the excellencie of this life and the glory to come because wee are too much lingering and doting after the pleasures and delights of this life c. No doubt there are a great many thousands in the world who would gladly make their heauen here yea they are willing to loose heauen for euer to enioy their earthly prosperitie for a fewe yeares This is most grosse and carnall infidelitie Let vs for our parts contrariwise so comfort our hearts in the assured faith of Gods word and promise that looking and longing after the blessed appearance of the glory of the mightie God and of our Sauiour Iesus Christ we may be partakers of his glory when he shall appeare Tit 2 13. and 1 Pet 4 13. Now for the first part of the answere let vs reade 2 Tim 1 10. Our Sauiour Iesus Christ saith S. Paul hath brought life and immortality to 〈◊〉 through the Gospel Wherevnto I am appointed a Preacher c. And 2. Cor 2 1. Wee are saith he againe the sweet sauour of life vnto life to them that are saued That is to say we are so by our preaching And chap. 3.6 God hath made vs this Ministers of the new Testament not of the letter but of the Spirit for the letter killeth but the Spirit giueth life And chap. 4. verses 3.4 c. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded the mindes c. And Acts 20.32 Now brethren I commend ye to God and to the word of his grace which is able to build further and to giue ye an inheritance among all them that are sanctified According to that which our Sauiour Christ said to the same Apostle at this conuersion as we read it reported by himselfe and the Euangelist Luke Act. 26. verses 17.18 I haue appeared vnto thee to this purpose saith our Sauiour to appoint thee a Minister and a witnes c. Deliuering thee from the people and from the Gentiles vnto whom now I send thee To open their eyes that they may turne from darknes to light and from the power of Satan vnto God that they may receiue forgiuenes of sinnes and inheritance among them which are sanctified by faith in me According also to that profession of Peter to our Sauiour Christ Iohn 6.68 saying Maister thou hast the words of eternal life Moreouer according to that which wee reade Act. 5.20 Where the Doctrine of the Gospel is called the words of life And chap. 13.26 The words of this saluation O therfore how preciously ought wee to esteeme this inestimable iewell of the word of God and the preaching thereof But chiefly how ought we to esteeme of our Sauiour himselfe whose word it is and by whom we haue this inheritance of euerlasting life assured vnto vs For saith the Apostle Ephes 6.24 To all such as loue our Lord Iesus Christ grace shal be vnto them to their immortality Finally the benefit of euerlasting life is so great euen in the eternitie of it beside that incomparable glory and most pure ioy which belongeth vnto it that it cannot but carie the minde of the true beleeuer to purpose aboue all that he can presently comprehend concerning the full excellencie of it not onely temporally to praise but also to vowe eternall praises to God the Author of this so blessed and eternall a life According to that of the holy Prophet Psal 145.1 O my God and King I wil extol thee and I wil blesse thy name for euer and euer And verse 21. My mouth shal speake the praise of the Lord and all flesh shal blesse his holy name for euer and euer Likewise Psal 41.13 And 72. verses 17.18.19 Rom. chap. 16.27 And 1. Tim. chap. 1.17 And 1. Pet. 5.10.11 And in the Epistle of S. Iude verses 24.25 And in this respect very aptly is the estate and condition of this life compared to the celebration of a perpetuall Sabbath The which that wee may doe with perpetuall ioy when that time shall come let vs I beseech ye while we liue here in this life be carefull religiously to celebrate and sanctifie the weekely Christian Sabbaths of our Lord Iesus Christ with all holy ioy and delight therein For if we shall neglect them yea if we will not make them our delight nor consecrate thē as glorious to the Lord as the Lord himselfe speaketh by his holy Prophet Isaiah chap 58.13 how may we thinke that we shall be prepared to the sanctifying of an eternall Sabbath vnto him If one day in seauen be as a tedious burthen vnto vs how shall wee account it our happines to be with the Lord to glorifie and praise his Maiestie without ceasing for euer and euer among the rest of his Saints world without end Thus much concerning the Duties NOw therefore to conclude this Article The Danger of not beleeuing this article What is the danger of not beleeuing Question and of not yeelding that obedience which belongeth to the comfort of the faith of it Answer Vnlesse that by faith and
Receiue the holy ghost added to his actioÌ„ of breathing vpoÌ„ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ„ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ„ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâ—e vp their hearts to a further expeâ—tation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ„ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him â—s we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâ—ng so greatly shaken as they weâ—e would forthwith haue giuen ouer all â—nd betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râ—ceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ— as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the