the heauens are the workes of thine hands 11 They shall perish but thou doest remaine Psal 102.26 and they all shall waxe old as doth a garment 12 As a vesture shalt thou fold them vp and they shall be changed but thou art the same and thy yeeres shall not faile IT may seeme at the first blush that this testimonie is vnfitly alleaged of Christ and specially in a matter so doubtfull as this is whereof he intreateth For the question is not as touching the glorie of God but of that which properly belongs and agreeth vnto Christ Now there is no mention of Christ in this place but the maiestie of God is rather set foorth simply vnto vs therein But although it bee granted that no mention at all is made in this Psalme of Christ yet we may euidently perceiue that hee is so pointed out in it that no man neede to doubt but that his kingdome is recommended as directly therein vnto vs as if it were vttered in plaine and expresse words Therefore whatsoeuer is contained in it ought to be applied to the person of Christ For whereas it is said in the former verses Thou wilt arise and haue compassion on Sion that the Gentiles may feare thy name and all the Kings of the earth thy glorie And again when the people shall be gathered together and the kingdomes to serue the Lord. All this you know was not fulfilled but in Christ Truly we shall but lose our labour to seek this God by whom all the world was vnited into one faith and into one spirituall worship vnlesse wee seeke him in Christ So then all the whole contents of this Psalme agreeth properly to the person of Christ First in that hee is called the eternall God Creator of heauen and earth Secondly that such a perpetuitie is attributed vnto him as is without change by reason whereof his Maiestie is exalted into the highest degree and himselfe exempt out of the ranke of all creatures Now whereas Dauid saith that the heauens shall perish some do resolue the meaning thus if it please God it should so come to passe to wit that the heauens should perish which sense if it stand for good then nothing should be affirmed But what neede haue we of such a constrained exposition when as we know that all creatures are subiect to vanitie for to what purpose should this renument of the heauens serue the which they attend and waite for with no lesse desire then women in trauaile to be deliuered if there should be no change of them And therefore the perpetuitie of Christ which is heere magnified brings singular consolation to the faithfull whereof this Psalme in the end concludes that they shall bee partakers For Christ you know communicates himselfe and all his benefits to his bodie the Church 13 Verse 13 Vnto which of the Angels also said he at any time sit at my right hand till I make thine enemies thy footestoole Psal 110.1 1. Cor. 15.25 14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation HE yet againe extols the excellencie of Christ by another testimonie to the end we might thereby knowe how farre he surpasseth the Angels The testimonie is drawn out of the hundreth and tenth Psalme which cannot be expounded of any other than of Christ For seeing it was vnlawfull for Kings to meddle with the Priesthood as the leprosie of king Vzzias witnesseth and seeing it is manifest likewise that neither Dauid nor any of his successors in the kingdome were ordained Priests it thereupon follows that here is a newe kingdome and a new priesthood seeing one onely is appointed for both these offices Besides that the eternitie of the Priesthood agrees to none but to Christ Now in the very beginning of the Psalme he is placed at the right hand of God Which manner of speech is as much as if he had said that the second place was giuen him after the father For it is a similitude or metaphor by which he signifies that he is the fathers Lieutenant and his cheif Ambassadour to exercise his power so as the Father raignes and gouerns yet by his hand Now there is neuer a one among the angels which hath so excellent and high an office and therfore it followes that Christ is farre more excellent than they all Till I make thine enemies thy footestoole Because Christ is neuer without enemies which fight against his kingdome it seemes not altogether out of danger especially if we looke vpon those who endeauour with might and maine to ouerthrow it for as they haue great power and force so they want no subtiltie nor politique deuises but haue skill enough to put in exequution all their designes with no lesse then a furious madnesse And if on the other side we shall with the eies of flesn onely looke vpon the little flocke of Christ wee shall thinke euer and anon that his kingdome is readie to fall to the ground But this promise dispossesseth vs of all feare to wit when we heare that Christ shall neuer be plucked from his seate but shall raigne rather till he put all his enemies vnder his feete It is profitable therefore for vs to note these two things First that the kingdome of Christ as long as it is in this world shall neuer be in rest and quiet but shall haue many aduersaries which will molest and trouble it Secondly let the enemies plot and conspire what they can Though Christs kingdome be daily assaulted yet it shall neuer be vanquished yet they shall neuer attaine the end which they aime at because Christ who is set at the right hand of his father is not set there for a time but shall sit there till the end of the world Therefore let all those looke to be ouerthrowne and troden vnder his feete that wil not submit themselues as subiects vnder his Imperiall gouernment Now if it be demanded whether the kingdome of Christ shall end after he hath subdued and destroyed all his enemies I answer it is certaine that it shall be perpetuall but in such a manner as Saint Paul sets it out vnto vs in the 15. to the Corinth For we must vnderstand that God 1. Cor. 15 27.28 who now will be onely knowne in Christ shall then appeare vnto vs in himselfe Christ indeed shall still continue the head both of men and Angels but yet so that his honour shall be no way diminished thereby Now they that would be further resolued as touching this question let them haue recourse to that which I haue written vpon the foresaid place to the Corinthians Are they not all Vers 14 c. Now he speakes of the condition of Angels shewing what it is to the ende the comparison betweene them and Christ might be the better vnderstood True it is that in calling them spirits you may therein see a title of great excellencie For in this respect they are
law as also he followes his other argument which he took from the lesse to the greater when he saith that God or Moses spake then on earth and that now the same God or Christ speakes now frō heauen Although I had rather referre both the one and the other to God Now he saith that God spake on earth because he spake more low and after a manner lesse authenticall Let vs alwaies remember that the outward administration of the Law is here handled the which if wee compare with the Gospell shall be found such as smelleth something of the earth because it doth not raise vp the minds of men aboue the heauens vnto a perfect wisedome For howsoeuer the law containes the same doctrine yet for as much as it was a schoolmaster onely perfection is alwaies taken from it Whose voyce then shooke the earth Vers 26 c. Seeing God did then shake the earth when he published the Law he proues that God speakes now much more diuinely and gloriously because the earth is not onely shaken but the heauen also For his proofe he alleageth the place of Haggai the which notwithstanding he recites not word for word but because the Prophet foretels that heauen and earth shall be shaken the Apostle takes these words vp to shew that the voyce of the Gospell not onely thundreth in earth but it also pearceth aboue the heauens No doubt but Agge there speakes of the kingdome of Christ For it by and by followes in the text I will moue all nations and the desire of all people shal come and I will fill this house with my glorie Now it is out of question that all people were not gathered into the same bodie till they were gathered vnder the leading of Christ neither is there any other desire wherewith wee can rest satisfied but in the same Iesus Christ Againe Salomons Temple did not surmount in glorie till the greatnes thereof was spread throughout the whole world Wee neede not doubt therefore but that the Prophet points out the time of Christ So then if from the beginning of Christ his kingdom it was necessarie that not onely the lower parts of the earth should be shaken but that his power should come euen to heauen it selfe truly the Apostle rightly gathers that the doctrine of the Gospell is more excellent and ought to bee heard with the greater euidence of all creatures And this word yet once more c. Vers 27 In the text of the Prophet it is word for word Yet a little while Now his meaning is that the calamitie of the people shall not endure long before the Lord wil send deliuerance But the Apostle stands not vpon the phrase only he inferres by the mouing of the heauens and the earth that the whole state of the world should be changed at Christ his comming For whatsoeuer is created is subiect to change but the kingdome of Christ is eternall wherefore it necessarily followes thereupon that al creatures ought to be reformed and made better From thence he comes to make an exhortation to wit that we apprehend this kingdom which cannot be shaken for the reason why the Lord remoues vs is to the end he might confirme vs truly and for euer in himselfe Notwithstanding I approoue rather of the reading of the old Latin translator which is thus Taking the kingdome we haue grace If wee reade it by an affirmation the sense will runne very well to wit that when we receiue the Gospell the spirit of Christ is giuen vs to the end wee may serue God with reuerence and feare If we reade it by way of exhortation to wit Let vs haue it will bee a more obscure and constrained manner of speech In a word I take it the Apostle meant to say that if so be we enter into the kingdom of Christ by faith we shall obtaine assured grace which will cause vs to serue God with fruite for euen as the kingdome of Christ is farre higher than the world so also is the gift of regeneration When he faith By which we may serue God so as wee may please him with reuerence and feare although he requires a readines and delight in the obedience which wee giue him yet he therewithall signifies that God approoues of no seruice which is their owne abode for the name of Christ And that he might the better prouoke those to whom he writes to the performance of this dutie he addes that some haue receiued Angels into their houses vnawares thinking they had beene but men I doubt not but this is to be vnderstood of Abraham and Lot For they beeing accustomed to entertaine strangers sometimes lodged Angels vnawares when yet they thought of no such matter thus their houses were greatly honoured And questionlesse the Lord also shewed euident signes how acceptable hospitalitie is vnto him when he so largely recompenced both Abraham and Lot VVhen we inuite the poore to our houses in them we giue entertainment to Christ Obiection If any obiect that this fell not out often Answere the answer is easie Angels are not onely receiued but euen Christ himselfe is entertained of vs when we receiue the poore home to our houses in his name There is an allusion and an artificiall manner of speech in the Greeke words which haue an excellent grace which cannot be expressed in the French Remember those that are in bonds Vers 3 c. There is nothing which mooueth vs more to mercie and compassion than when we put vpon our selues the person of those that are afflicted And therefore he saith that we ought to bee mindfull of the prisoners euen as if we were in their place That which immediately followeth in the other member is diuersly expounded to wit as you your selues also beeing of the bodie Some take it generally thus you also are subiect to the same aduersities and inconueniences which are incident to all mankinde And others restraine it thus as if you were in their person I like neither the one nor the other For I referre it to the whole bodie of the Church and so the sense will bee seeing you are members of the same bodie you ought to bee mooued with the afflictions of one and other to the ende there may be no separation betweene you Marriage is honourable Vers 4 c. Some thinke this to be an exhortation to those that are married to the end they might liue chastly and in such honestie in marriage as thereunto appertaineth also that the husband should dwell with his wife in all chastitie and modestie that their bedde bee not prophaned by lasciuious dishonestie And so this word let it be should be supplied Notwithstanding it is not amisse if we should say Mariage is honourable among al. For when we heare that mariage is honourable ought it not by and by to come into our mindes Surely we ought to liue in the same honourably and reuerently Others take it by way of yeelding or granting thus Although
promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
the earth shall turne vnto God and all the families of the Gentiles shall bow before him The kingdome is the Lords and he shall rule ouer the Gentiles The truth of all these things is only in Christ who did not enlarge Gods kingdome in little or narrow places as Dauid did but hath spread it through the world whereas it was before shut vp within certaine bounds and limits Wherefore this place here alleaged is also questionlesse spoken of him which he doth very fitly and vseth a most significant word when he saith he is not ashamed For how great is the difference which is betweene him and vs Surely hee humbled himselfe very low when hee vouchsafed to call vs his brethren who otherwise had bin vtterly vnworthie to be esteemed so much as his vassals The circumstance also doth greatly amplifie this wonderfull fauour of his towards vs. For Christ speakes in that place It is no small honour that Christ doth vs in calling vs his brethren not as a mortall man in the shape of a seruant but as being clothed with immortall glorie after his resurrection Wherefore this title is no lesse excellent than if hee had carried vs vp into heauen with him As oft therefore as we heare that Christ calles vs brethren let vs remember hee doth after a sort clothe vs with this qualitie that with the name of brethren we might also apprehend the blessed life with all the heauenly benefits contained therein Moreouer it is to be noted what office Christ takes vpon him Verse 12 to wit to declare the name of God which began at the publishing of the Gospel and is daily continued by the office of the Pastors Whence we gather that when the Gospell is preached it is to bring vs to the knowledge of God to the end his goodnes might be magnified and extolled amongst vs. Also we may note Christ the author of the Gospell that Christ is the author of the Gospell howsoeuer it is offered vnto vs onely by men And that is it which S. Paul saith 2. Cor. 5.20 that hee and the rest of the Ministers are Ambassadours for Christ when they doe beseech vs in the stead of Christ to be reconciled to God Which ought to affect vs with great reuerence towards the Gospell For truly we are not to thinke that they are men which speake but Christ rather by their mouth For euen then when hee promised to preach the name of God vnto men hee ceased to conuerse with them in the world and yet questionlesse he attributes not this office vnto himselfe for nothing He hath therefore fully accomplished it by his Apostles and Ministers In the midst of the congregation It yet appeares more manifestly by this that the publishing of the praises of God is alwaies contained in the Gospell For as soone as it is giuen vs of God to know him infinite are his praises which doe sound in our hearts and eares Let vs also note herewithall that Christ by his example doth exhort vs to sing these praises publikely in such wise as they may bee heard of many For it is not sufficient that euery one of vs apart should giue thankes for the benefits wee haue receiued of God vnlesse by testifying the same our thankfulnes openly we do thereby mutually stirre vp one another to doe the like And verily this doctrine is as a sharpe goad in our sides to pricke vs forward to praise God with a more ardent affection of heart seeing we heare that Christ singeth first and doth as it were giue vs the tune to make vs sing after him And againe I will trust in him Verse 13 Seeing this sentence is contained in the 18. Psalme vers 2. we neede not doubt but it is taken out thence For besides that verse which S. Paul alleageth Rom. 15.9 applying it to the kingdom of Christ touching the vocation of the Gentiles Psal 18.50 the order of the argument thereof sufficiently shewes that Dauid there speaks vnder the person of another For wee shall scarsely see the least shadow of that great and excellent maiestie in Dauid which is there set foorth with most magnificent termes He boasts himselfe to haue been placed the head ouer the nations and that euen strangers and such as knew him not should of thēselues submit their necks vnder him at the only hearing of his renowme Now Dauid indeed with force of armes conquered some people which were neighbors very well knowne and made them tributaries vnto him but what is this in regard of the conquests of many other Kings besides Moreouer where is that voluntarie subiection where are the people so farre off that hee should not know them In a word where is that solemne publishing of the grace of God among the Gentiles whereof the conclusion of the Psalme makes mention It is Christ then vndoubtedly who is ordained to be the head ouer diuers nations to whom strangers should submit themselues euen from the ends of the earth and that onely by being moued with the report of him that is to say being touched with the hearing of the word For they are not constrained to receiue his yoke by force of armes but being subiected by force of the doctrine they willingly offer themselues to obey him We do also see in the Church that same fained and dissembling profession whereof the Psalme speaketh For many in all times doe professe themselues to bee of Christ but it is not from the heart Let vs hold this then as a thing certaine that the text of this Psalme which the Apostle alleageth is fitly and properly expounded of Christ But what is all this to the present purpose Obiection For although Christ doe trust in God it seemes it should not therefore follow that wee and Christ are one Answer I answere the argument is good for if so be hee had not been a man subiect to humane necessities he should haue had no neede of such trust Seeing therefore that himselfe depends vpon the helpe of God he hath the same condition with vs. Truly it is not in vaine or for nothing that wee are so commaunded to trust in God for without faith we are vtterly miserable and poore wretched creatures The trust then which we put in God is a testifying of our pouertie and want Howbeit in one point we differ from Christ that is to say hee did voluntarily submit himselfe to those infirmities which are imposed vpon vs by necessitie Yet this ought greatly to imbolden vs to trust in God because we haue Christ for our Captaine and Master For who shall feare to goe astray following his steps We neede not feare I say that our faith which wee haue in common with Christ should be in vaine seeing we know it cannot be deceiued Behold here am I and the children c. It is very certaine that Isaiah in this eight chapter speakes of himselfe For howsoeuer it be true that he giues the people hope of their deliuerance
and that the promise which hee published was not receiued as a thing of any certaintie yet to the end the infidelitie and obstinacy of the people should be no discouragement vnto him the Lord commaunds him to seale vp that doctrine which he had taught among a very few of the faithfull And it is as much as if hee had said the doctrine which thou hast deliuered is reiected of the greater part yet there are some notwithstanding although a little handfull indeede which will receiue it Isaiah staying himselfe vpon this answere takes courage againe vnto him and protesteth that he and the disciples which God hath giuen him are alwaies readie to follow God Now it remaines to shew how the Apostle applies this sentence to Christ First of all there is no man of sound iudgement which will denie but that which is there spoken as touching the Lord who should be a stone of offence to the kingdome of Iudah and Israel was fulfilled in Christ And in very trueth like as the returne and deliuerance out of the captiuitie of Babylon was as a beginning and figure of that principall deliuerance which was atchieued vnto vs and to the fathers by the outstretched arme of Christ so also there were then so few euen among the Iewes which enioyed this benefit of God that onely a small remnant were saued Now that was a foretelling as it were and a signe of their blinding which was to ensue by which it is now come to passe that in reiecting of Christ they haue therewithal reiected God also and haue worthily perished For we must note that the promises as touching the restauration of the Church whereof the Prophets make mention began when the Iewes were brought out of captiuitie and doth also reach euen to the kingdome of Christ As also the Lord himselfe in bringing backe the people from thence had this end that the Church should continue euen to the comming of his sonne by whome at the last it was truely and firmely established Seeing it is so God speakes not onely to Isai when he commands him to seale vp the law and the testimonie but in his person he cōmands the same to all the Ministers of his word who should fight against the incredulitie of the people and therefore it especially belongs to Christ who should be assayled of the Iewes with a more obstinate and furious rebellion than all the Prophets were which were before him Nay doe we not see that those who haue succeeded Israel and call themselues by the name of Christians haue not onely reiected his Gospel but doe also furiously set themselues against him But howsoeuer the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church yet God will not haue it fall to ruine for all that but will rather command it to be sealed vp among his Disciples And Christ in the name of all the Doctors as their head or rather as the onely Doctor who guides vs by their ministry pronounceth that although we see such a desperate vnthankfulnesse in the world yet there shall alwaies be some which shall yield themselues obedient vnto God Thus you see how this place of Isaiah is fitly applied vnto Christ And thereupon the Apostle gathers that we are one with him because he associates vs with himselfe when he offers himselfe and vs together with him to his father For they who obey God vnder one and the same rule of faith make also one selfe same bodie Could any thing be said more properly for the praise of faith than when we are made companions with the sonne of God who exhorts vs by his example and shewes vs the way Wherefore if we followe the word of God we knowe assuredly that we haue Christ for our guid contrariwise those who turne from the obedience of the word doe nothing at all belong to Christ Is there any thing I pray you more desirable than this to wit that we consent with the Sonne of God Now this consent and agreement consists in faith it follows therefore that by infidelitie we dissent from Christ which is the most detestable thing that can be This word children which in many places of the scriptures signifies as much as seruants is taken here for Disciples Which God hath giuen me In these words is noted out vnto vs the first cause of obedience to wit that God hath adopted vs to himselfe Christ brings none to the father but those whome he hath giuen him Now we know that this donation depends vpon the Eternal Election because those whome the father hath ordained vnto life those he commits to the tuition of his sonne to the end he may conserue and keepe them And that is it which he saith Ioh. 6.37 All that the father hath giuen me shall come vnto me Therefore when we feele that we can submit our selues vnto God in obedience of faith let vs learne to attribute it wholly vnto his mercie because we would neuer otherwise haue submitted our selues to be brought to him by the hand of Christ Moreouer this doctrine doth furnish vs with singular matter of Confidence for who would tremble vnder the protection and safegard of Christ who is he that hauing such a keeper would not boldly despise all danger And truly when Christ saith Behold me and my children he fulfils that indeed which he elsewhere promiseth That he will not suffer any of those whome he hath receiued of his father to perish Ioh. 10.28 Lastly let vs note from hence that although the world doe furiously reiect the Gospel yet notwithstanding the sheepe of Christ will alwaies acknowledge the voyce of their shepheard Wherefore let vs not be dismaied though almost all people and nations of the world doe reiect it seeing Christ will gather those that are giuen into his custodie If the Reprobate plunge themselues into death by their impietie the plants which God hath not planted are thereby plucked vp Matth. 15.13 In the meane while let vs not doubt but that he knowes his own and that the saluation of them all is sealed vp in him to the ende none should escape him The foundation of God remaines sure and hath his seale The Lord knowes who are his 2. Tim. 2.19 Let vs then content our selues with this seale 14 For as much as the childrē are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Diuell 15 And that he might deliuer all them which for feare of death were all their life time subiect vnto bondage FOr as much then as the children Verse 14 This is the conclusion of that which hath beene said and therewithall he doth more fully giue a reason of that which he had but lightly touched before concerning the cause why it behoued the sonne of God to take our flesh to wit that he might partake of the same nature with vs
are afflicted by chance As if a rebellious childe forsaking his fathers house should get himselfe a great way off and there become a vagabond and should there feele the smart of hunger and colde or other pouerties this indeede were a worthie punishment which hee well deserued for his follie that so he might learne to his costs what it is to disobey a good father and yet notwithstanding he would not for all this acknowledge that this were a fatherly correction So the vnbeleeuers although they are as you would say giuen ouer and banished from God from his house yet they perceiue not that it is the hand of God that toucheth them Let vs remember then that we cannot otherwise feele the loue of God towards vs in the middest of his rods and chastisements vnlesse wee be well perswaded that they are so many fatherly corrections and scourges by which God chastiseth vs for our sinnes But there can nothing of all this come into the mindes of the reprobates The reason vvhy the â—ked receiue benefit by â—flictions because they are of fugitiue spirits that is to say they care for nothing but that they may haue alwaies their swindge and might neuer be drawne into Gods presence to appeare before him adde yet hereunto that iudgement must begin at the house of God 1. Pet. 4.17 Wherefore howsoeuer God doe indifferently punish as well the strangers as his owne household yet neuerthelesse he so openeth his armes wide vnto these latter that in the meane while he sheweth by euident tokens that he hath a particular care ouer them But the true solution indeede is this that whosoeuer he be that knoweth and is perswaded that hee is chaâ—â—sed of him ought by and by to ascend vp into this imagination Surely this comes to passe because I am loued of God Afflictions cannot hurt vs because God staÌ„ds betvveene vs and them For whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which he inflicteth vpon them here they haue therein a certaine pledge and seale of his loue For if he loued them not he would not bee thus carefull for their saluation And therefore the Apostle concludes that God offereth himselfe as a father to all those that endure correction For they that kick and wince as restie iades are wont to doe or that take the bridle betweene their teeth and obstinately resist are not of this number Hovv vve may knovv vvhen afflictions are tokens of Gods loue towards vs. Wherefore this is the in a word which he teacheth that corrections doe then prooue tokens of Gods fatherly loue towards vs when wee in all obedience doe meekly submit our selues vnto them For what child is it whom the father chastiseth not He takes an argument Vers 7 whereby hee concludes from the custome of the creation of soules of any helpe of man and on the other side doth miraculously reforme and renue them by the secret vertue of his spirit for this cause he is specially called the father of Spirits When he saith and we gaue them reuerence hee toucheth the affection which is naturally imprinted in vs to wit that we giue our fathers reuerence euen then when they deale roughly and seuerely with vs. When he saith Shall we not much more be in subiection to the Father of Spirits he signifies it is good reason that wee should suffer God to inioy that rule and power of gouernment which he ought to exercise ouer vs as also that right of a father to which we ought to subiect our selues When he saith Nothing more hurtfull than disobedience to God that we might liue he toucheth the cause or the end Now wee are admonished by this clause that there is nothing more pernicious or hurtfull vnto vs than when we refuse to be gouerned vnder the obedience of God For they verily for a few daies Vers 10 c. This is the second amplification as I haue said to wit that chastisements are appointed and ordained to tame and mortifie the flesh that we might be renued according to the image of the heauenly life Whence it appeares that the fruit of them are perpetuall and that we are not to looke so much for the same at the hands of men because their discipline and correction is but a part of the politicall order which properly belongeth to this life present Now from hence it followes that the chastisement or corrections of God doe bring much more profit and benefit with them to wit euen so much more as the spirituall holinesse of God is more excellent than bodily commodities If it be obiected that it is the dutie of fathers to instruct their children in the worshippe and feare of God and therefore it may seeme their corrections ought not to be restrained to so little a while I answer this is very true but the Apostle speakes here of that houshold gouernment which we are accustomed to call outward policie For although it belongs to the Magistrates office to maintaine religion yet notwithstanding we may say that their office is contained within the limits of this life present because otherwise the ciuill and earthly gouernment could not bee distinguished from the spirituall kingdome of Christ Moreouer whereas hee saith that Gods corrections are profitable to obtaine sanctification this ought not so to bee taken as if they sanctified vs properly but that they are as helpes and meanes to prepare vs because the Lord thereby exerciseth vs for the taming and subduing of our flesh Now no chastisement for the present c. He addes this Vers 11 to the ende we should not measure the chastisements of God by our present feeling For he sheweth that we are like vnto children which hate and flie the rodde as much as in them is because they are not of discretion to iudge howe profitable it is for them This admonition then is to shew that chastisements shall not be esteemed of vs as they ought if wee iudge of them by the present feeling of the flesh and that we are therefore to bend our sight to the end thereof for thereby shall wee apprehend this gratious and desireable fruite of righteousnesse He calles this fruit quiet because we tremble whilst aduersitie is vpon vs and are in vnquietnes For we are tempted with impatience which is alwaies full of clamorous and foolish rumblings but after the storme is ouer we discerne by the spirit of discretion what profit and commoditie that hath brought vs which before seemed bitter and tedious vnto vs. 12 Wherefore lift vp your hands which hang downe and your weake knees 13 And make straight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 14 Follow peace with all men and holines Rom. 12.18 without which no man shall see the Lord. 15 Take heed that no man fall away from the grace of