repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an
vpon the glory of Moses his face after became from the Lord out of the mount Neither could Moses himselfe see any more but as it were the back partes of the Lord and that through a crannie of the rocke Exod 33.18 c. and chapter 34.33 c. and 2. Corinth 3.7 Read also Ier 10.6 Isai 40.12 c. Rom 11.33 c. And as touching those things which apperteine to the kingdome of heauen they are farre aboue those which the eye hath seene or eare heard or euer came into mans heart 1 Corinth 2.7.8.9 It foloweth therefore according to the second parte of the answere that these things and this euerlasting mansion place is by all good reason to bee principallie sought after and affected according to that of our Sau Christ First seeke the kingdome of God c Herevnto also doth the example of the holie Patriarches call vs according to that which wee read Hebr chapt 11. verses 13 14.1â— 16. Neither may wee in any wise neglect the holie exhortation of the Apostle Paul Coloss 3. â— c. Set your affection on things which are aboue and not on things which are on the earth c. And verse 5. Mortifie therefore your members which are on the earth fornication vncleannes c. For as wee read Reuelat 21. verse 27. There shall enter into the heauenly Ierusalem no vncleane thing neither whatsoeuer worketh abomination and lies but they which are written in the Lambes bo ke of life O therfore how vaine yea how absurd and madde a choise is this of the children of this world who for earthlie things which are but smoke and dost yea for the pleasure of sinne which is abominable skum and filthy dish-wash doe lose the most durable pure and pleasant ioyes of the kingdom of heauen And for the loue of houses of clay whose foundation as Eliphaz saith truely in the book of Iob 4.19 is in the dust and shall be destroyed before the mothe that is most sodeinlie as a flying mothe may be crushed to nothing with a mans finger to loose the glorious and eternall Palace of heauen Th s verilie is intollerable madnesse and follie But let vs who minde the kingdome of heauen proceede to consider the waies which guide vs thervnto Question In the next place therefore which are the Duties that belong to the comfort of this that God our heauenly Father hath created the holie Angels to be his ministring Spirits for our manifolde benefit both in bodie and soule in this life and concerning the life to come as wee are hereafter in the Prouidence of God more fullie to consider Answere As wee ought from Gods creating of the holie Angells for our comforte to prouoke our hearts to most an tifull thankefulnes to God our heauenly Father who thereby doth exceedingly commend his loue and regarde of vs though most vnworthie so ought wee from the example of the holie Angels themselues who at the commandement of God doe willinglie attend vppon vs their inferiours yea euen vpon vs most vnworthy and miserable sinners to learne to be so humble and lowlie euerie one of vs for our parts that wee bee not onelie dutifullie subiect to all higher powers according to the ordinance of God but euen to the owest also Yea and that euen the chiefest themselues should likewise willinglie be the seruants of God for the benefit and comforte of the poorest and lowest of the whole Church and people of God ExplicatioÌ„ and proofe The reason is plaine and lightsome of it self and hath great force in it to perswade euery faithfull magistrate of Iustice and euery faithfull and beleeâ—ing minister of the Word euen with their best gifts and with their most royall power which they haue receiued of God to be therewithall willing seruants to the lowest of the Church and therein also to thinke themselues nothing abased but greatly honoured of God Moreouer the wicked may by this ministerie of the holie and mightie Angels if they had grace to consider it be feared from all wicked attempts against the Church or any the least members thereof Numb chapt 22. verse 22. c. Math 18.10 And wee our selues that wee doe nothing vnbeseeming the presence of so holie ministers and glorious seruants of God who though inuisiblie are yet oftener present with vs and among vs then wee are ware of 1. Corinth 11.10 According also to that Exod 23.21.22.23 For notwithstanding that is spoken of our Lord IESVS the Prince of Angels yet such as the Lord and Maister-Angell is such also are the seruants on their Lords behalfe according to that Commission which he giueth vnto them Thus much for the Duties from the comfort of Faith concerning the inuisible creatures of God Let vs make speede to the Duties concerning those that are called visible ANd first concerning the creation of other Creatures besides our selues Question What are the Duties belonging to the comfort of Faith in that God hath giuen vs assurance that hee hath created them for vs and giuen vs the free vse of them to wit of the light of the Sunne and of the Moone c. of foode and of apparell of flowers of all sweete smells of all pleasant and Musicall soundes c. What I say are the Duties belonging to the bountifull and Fatherly goodnes of God herein Answere It is our bounden Dutie to vse euerie of them with all wise and holie discretion and in all good and sober moderation as becommeth those that are called the children of the light euen to those blessed ends onely whervnto God himselfe hath appointed them And furthermore to the ende we may in all hoâ—e wise and sober manner vse these kindes of creatures it is likewise our bounden dutie to blesse God in all and for euerie of his blessings which wee beholde with our eyes which wee heare with our cares wherewith we cloth our bodies c. And according to the approoued examples of the holie seruants of God it is our dutie in speciall manner and with open profession of thankfulnes to blesse God for the continuall renewing of our food which is the most sensible and necessarie meanes for the ordinarie maintenance of our life Such is our bounden Dutie indeede according to that ancient preceptorie admonition of the Lord by the Prophet Moses Deut 8.10 ExplicatioÌ„ and proofe When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which hee hath giuen thee Beware that thou forget not the Lord thy God c. This holie commandement hath bene regarded of the faithfull in the Church of God from time to time no doubt And it is approued euen by the practise of our Sauiour Christ himselfe Of whom it is recorded in the Gospell that hee blessed God for the bodilie foode wherwith he fed the people Matth 14.19 Yea after his Resurrection his disciples knew him by his breaking of bread in that as it is most likely hee vsed a forme of
And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
successiuely followe till his body was taken downe from the Crosse For these are the things belonging to the last part of the third space of time wherein our Sauiour continued hanging vpon the Crosse after that he was dead Question First therefore which are those effects which did either accompanie or immediatly follow vpon the same Answer There are foure of them First the rending of the vaile of the Temple Secondly the Earthquake Thirdly the cleauing of the stones and rockes Fourthly the opening of the graues From whence also after that our Sauiour rose againe the dead bodies of many of the Saints arose out of them and shewed themselues to many in the Citie Question That we may see our ground before vs let vs call to minde the words of the text Which are they Answer 51. And behold saith the Euangelist Matthew the vaile of the Temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen 52 And the graues did open themselues many bodies of the Saints which slept arose 53 And came out of the graues after his resurrection and went into the holy Citie and appeared to many Expli Here is a plaine record of the foure effects which you rehearsed and all of them verie memorable and in the wisedome of God wrought to singular purposes euen for the honouring of the most blessed death of our Sauiour and for the rebuke of his wicked persecutors to whom both he and his death were most vile and reprochfull Let vs therefore consider as diligently as we can of the gracious wisedome and purpose of God in euery of them ANd first concerning the rending of the vaile of the Temple the which being from the top to the bottome as Saint Matthew hath told vs and also in the very midst of the vaile as the Euangelist Luke sheweth chap. 23.45 the Lord would no doubt hereby declare first against the Iewes the exinanition as one may say or making voide of all their former prerogatiues and whole dignitie which they had aboue other nations yea euen the abiection and casting off of the Temple and Citie it selfe For insomuch as all their prerogatiues and whole dignitie was founded in Christ and the promise of his comming as it was apprehended by faith of the orthodoxe and true beleeuing fathers and progenitors of the Iewes and their holie posteritie it cannot be but Christ when he is come being most contumeliously reiected of the degenerate and apostate Iewes they themselues also must in the iustice of God be likewise necessarily reiected and cast off of him Reade Rom. 9.1 2 3 4 5. And secondly as touching the Gentiles God giueth plainely to vnderstand the ceasing of all the ceremoniall and figuratiue worship and the ordinances thereof whatsoeuer had beene in former times as the partition wall betwixt them and the Iewes and consequently betwixt them and God him selfe vnlesse they would while the law stood in force haue as it were incorporated themselues into the bodie of the Iewes Reade Heb. chap. 7. verses 11 12 13 14 15 16 17 18 19. And chap. 8. verses 7 13. And chap. 10.5 6 7 8 9 10. Thirdly touching all beleeuing christians both Iewes and Gentiles God declareth by the renting of the vaile the vniting of them together to be one people vnto him in a most holy and spirituall communion and fellowship through our Lord Iesus Christ Reade Ephes chap. 2. verse 12 13 14 c. to the end of the chapter Finally God would hereby giue to vnderstand that in the daies of the Gospel there should be both to Iew and Gentile whosoeuer would receiue and imbrace Christ by a true and liuely faith not onely a more cleare and full knowledge of the mysterie of godlines but also a more sweet and comfortable apprehension of the ioyes of the kingdome of heauen and of the power of the endlesse life belonging to the same Yea and a more comfortable assurance of the possession of heauen it selfe And therefore in the Gospel the time of the Gospel is often called by the name of the kingdome of heauen and of God according to that speech of our Sauiour Christ to his Disciples at the beginning of his publike administration of the same his kingdome Verily verily I say vnto you hereaf er shall ye see heauen open and the Angells of God descending vpon the Sonne of man Read also Rom. chap. 8.14 15 16. and chap. 14.17 The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost And most fully and plainely Heb. 9 verses 6 7 8 9 10 11 12 14. So then no lesse elegantly in choâ—se maner then fruitfully for the matter it selfe may learned Beza figuratiuely put this speech as it were a Sermon partly to the Gentiles and partly to the Iewes into the mouth of the vaile being thus rent asunder as it followeth The vaile saith he whereby the people were restrained yea euen the Priests themselues saue onely the high Priest from the sight of the Sanctuarie it seemeth first of all to haue answered euen with an Amen to the Lord when it was rent asunder from the bottome to the very top of it The ground and history of his agonie vpon the Crosse and to haue ratified these last words of Christ It is finished euen as if he had by this vaile at that time inuited the whole christian church vsing these words Come hether you elect search ye out euen the very secrets of your saluation For behold this great and eternall Priest he hath once entred into the true heauenly Sanctuarie to the end that he being entered in you might follow him as they that haue attained such knowledge as sheweth you that all these shadowes and figures are now at an end wherefore goe ye on forward Legentes illius vestigia and boldly enter vnto the throne of his Maiestie treading as it were in his footesteppes to whom I giue place insomâ—ch as the whol time date of my ministry is now ended past Thus saith he ye haue the Sermon of this vaile clearely and plainely speaking to the elect although it haue neither mouth or tongue to speake withall yea and it speaketh to vs also euen to this day according as these things are declared more at large in the 9. and 10. chapter of the epistle to the Hebrewes What shall we say then of these wretches who did againe aduance that vaile in the Apostles time ioyning circumcision with baptisme according to that expresse mention which is made Act. 15.1 and thereby were more troublesome to the Apostles then any other whom seeing the Apostle doth rightly call enemies of the Crosse of our Lord Iesus Christ Philip. 3.18 yea so that he saith If ye be circumcised Christ profiteth you nothing Gal. 5.2 What doe we thinke shall become of them who in stead of the Mosaicall vaile which they haue in part restored haue not hetherto
vnderstand the words of remitting and retaining as they are here spoken of in respect of sinne Answere Sinne which is the transgression of the law of God as hath beene declared before is in the holy scriptures compared to debts the which in strict course of law euery debter standeth bound to satisfie his creditor for or else he forfaiteth the penalty of the obligation how great so euer it be To remit sinne therefore when it is referred to God it is of free grace and mercy to forgiue sinne as if it had neuer beene committed and therewithall to cancell the obligation that is to say to put away the guiltines and to stay the punishment duâ— to the forfaiture for euer On the contrary to retaine sinne is in iustice to hold the obstinate sinner guilty and to enforce the punishment due to the same by vertue of the obligation bearing full strength still to the vtter conuiction and ouerthrow of him by the iust sentence of the Iudge according to the tenure of the obligation howe great so euer the forfaiture be ExplicatioÌ„ This in deede is the meaning of these words of remitting and retaining of sinne which our Sauiour heere speaketh of as it is euident in that as was said sinne is in the holy Scriptures likened to a debt And that it is so the fift petition of the Lords prayer doeth plainly confirme Forgiue vs our debts for so is the Greeke word opheilemata as we also forgiue our debters Tois opheiletais emon Math. 6.12 and Luke 11.4 For euen wee doe forgiue euery one that is indebted to vs panti opheilonti emin Likewise in the parable of the forgiuing of the tenne thousand talents Math. 18.23 c. And in the parable of the two debters whose debts the Creditor forgaue to the one lesse to the other more Luke 7.40.41 c. These debts the Euangelist Math. calleth offences our trespasses immediatly after the Lords prayer chap. 6.14 15. paraptomata Such therefore is the most tender mercie of God our heauenly Father that hee doth most freely as touching our selues euen for our Lord Iesus Christ his sake pardon the sinnes of all that doe truly repent and beleeue the Gospell and setteth vs free both from the guiltines and also from the punishment of our sinnes both temporall and eternall like as a Creditor should free his debtor from his debt by cancelling the obligation as was touched before According to that Coloss 2.13.14 God hath quickned you together with Christ forgiuing you all your trespasses and putting out the handwriting of ordinances that was against vs which was contrarie vnto vs hee euen tooke it out of the way and fastned it vpon the Crosse c. Reade also Romanes 3.24 and chapter 3.4 and Isai 43.21.22.23.24.25 and Iob 34.31 In either of which places both Isai and Elihu doe make it a soueraigne prerogatiue belonging to God alone to take away sinnes and to say I haue pardoned I will not destroy On the contrary such is the perfect iustice of God against euery impenitent and obstinate sinner specially such as despise grace offered by the Gospell and be cruelly bent against their brâ—thren that hee will exact the vttermost farthing at the hands of all such as we read Math. 6.14.15 and ch 18.32.33.34.35 Read also Math. 25. ver 24. c. 30. And this also doth the Lord challenge as proper to himselfe in that he saith oftentimes Vengeance is mine and I will repay Rom. 12.19 Hetherto concerning the meaning of the words of remitting and retaining of sinne But now in the second place insomuch as both the forgiuenes of sinne and also the punishment of sinne belongeth properly to God and he is so minded as it is most meete that he will giue his glory to no other Isai 48.11 Question How may the remitting and the retaining of sinne be ascribed to any mortall man Answere That which our Sauiour Christ promiseth and assureth to his disciples in this behalfe is to be vnderstood only of a ministeriall seruice and not of any absolute power which he minded to giue vnto them ExplicatioÌ„ proofe It must needes be so For otherwise our Sauiour should displace himselfe and set them vpon his throne which for vs once to speake of think were most blasphemous and absurd Neither could it euer come into the thought of our Sauiour so to doe His meaning is therfore onely to assure them that while they shal according to his will and commandement either publikely preach to many or more particularly pronounce to any one whosoeuer hee be that truly repenteth remission of his sinnes whither it be at his first calling or vpon the renuing of his repentance after that he hath by some tentation fallen into any sinne and hath beene reproued censured yea though the occasion should require that he should be excoÌ„municated and cut off from the Church for the same that the sinnes of all such shal be forgiuen them according to the preaching of his Ministers and according to that most gratious promise which he hath made Ezech. 18.23.27.28.29.30.31.32 And 1. Ioh. 1.9 and ch 2.1.2 And on the contrary part the meaning of our Sauiour is that while his disciples executing their office of Apostleship shall according to his will and coÌ„mandement either publikely preach to many or more particularly vpon any speciall occasion pronounce the wrath of God and eternall condemnation against any impenitent and obstinate sinner in a iust course of disciplinarie proceeding censure that they shall accordingly perish and be damned for euer This is no other thing but that which our Sauiour had told the same his chiefe disciples of before this time though they did not then so clearely conceiue consider of it as we read Math. 16 ver 18.19 where our Sauiour spake thus concerning theÌ„ all as appeareth in this place of Iohn though by name to Peter then vpon that special occasion which was giuen by Peter our Sauiour there saying I say also vnto thee that thou art Peter and vpon this rocke Our Sauiour it may be pointing to himselfe as Ioh. 2.19 but assuredly meaning himselfe whoÌ„ Peter in the name of all the rest had professed to be the Christ the Sonne of the liuing God verse 16. I will build my Church saith our Sauiour and the gates of hell shall not ouercome it And I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen That is to say the effect shall certainly followe while Peter or any of all the rest as wee haue seene before shall either binde or vnloose open or shut the Kingdome of heauen in such sort as our Sauiour himselfe prescribeth For otherwise as our Sauiour speaketh of himself Reu 3.7 He alone hath the key of Dauid who openeth no man shutteth shutteth no maÌ„ openeth Hee reuerseth all vniust
communion of Saints heere much more there If wee acquaint our selues with rude behauiour how should we be fit to stand before Princes much lesse before the God of heauen if we giue our selues ouer to sinne and wickednes All contrarie neglects or practises are vtterly vnbeseeming all true faithfull and beleeuing Christians and doe hinder from ascending into the Kingdome of heauen Read Psal 15. and Psal 24. Much might be said as you see But thus much for the present shall suffice touching the duties Question ANd now to conclude this article what is the danger of not beleeuing and of not walking in the duties pertayning to the faith of it Answer Such as will not lift vp their soules to beleeue in our Lord Iesus Christ and accordingly to obey him in that he is ascended vp into heauen shall finde no benefit of his sauing health heere vpon earth or immediatly after death when their soules shall be seperated from their body much lesse shal both their bodies and soules be taken vp into heauen there to liue and raigne eternally with him at the time of the resurrection of the dead It is very true Our mindes must be lifted vp first The danger of not beleeuing this article or else our bodies shall not be lifted vp afterward like as we saw before that wee must be partakers of the first resurrection before we can haue any part in the second For proofe whereof read Iohn 8.21 where our Sauiour telleth the vnbeleeuing Iewes of his going away that is of his leauing the earth and ascending vp into heauen that if they would not beleeue in him as one specially sent of God and returning to him againe they should die in their sinnes and they should haue no eternall abiding in the house of God that is in heauen as true beleeuers shall haue verses 35.36 Read also chap. 16.9 where he saith that the holy Ghost shall conuince the world of sinne euen from this that men beleeue not in our Sauiour seeing he is gone to his Father to wit into heauen Thus then we see that the danger is very great in not beleeuing this article And that we may prouoke our selues to be carefull to labour to be found in the faith hereof it shall be good for vs to consider of the fearefull examples of those which both heretofore as also to this day haue grosly erred from it O◠olde time the heretikes called Apellites said that the ascension of Christ into heauen was but the dissoluing of his body into the foure elements The Manichaei Seleuciani and Hermenians not going so farre as to say that it is dissolued yet they are said to haue affirmed thus much that the body of our Sauiour is fixed about the starres and chiefly about the globe of the sunne and is ascended no higher And in deede if it should not be gone into the inuisible heauens where might it be more likely to abide then in the Region of those excellent creatures and neere about the sunne Thus leauing the truth they would seeme to be as wise in errour and as soberly minded in their madd conceites as any colour or pretext might cause them to seeme to be The Carpocratians they would not denie the ascension of our Sauiour into heauen but they held that the ascension was of the soule onely and not of the body But the Christolites they restraine the ascension to the Deitie saying that it onely ascended and not the humane nature at all Thus haue many erred in former times And in our owne daies the Papists who though they graunt an ascension of the whole humane nature yet they beleeue not soundlie that the same is contained in heauen vntill the end of the world as the scriptures doe plainely teach vs. For if they did then would they not tell vs of anie bodily appearances of his heere vpon earth either to Peter going out of Rome to shunne martyrdome as we haue the tale deliuered vnder the name of Linus the next Bishop of Rome after Peter as they say Neither would they so many hundred yeeres after our Sauiours ascension haue brought the transubstantiated presence of his body into their Masse so often and in so many places so euer as they haue minde to make it as they hold and teach that they doe They also that doe contend for an vbiquitarie or euery where presence of the body of our Sauiour would neuer be so earnest that way nor to say that the ascension of our Sauiour was nothing else but a disparition or vanishing out of sight and no remouing out of one place into another neither would they striue for a bodily presence really in or with the bread of the Sacrament c. if they did truly beleeue this article These dangers therefore are carefully to be auoyded of vs. And to the end our soules may be preserued from them it is necessarie that wee doe rightly vnderstand and firmely hold the truth of this article not according to any fancie of man but according to the true interpretation of the holy Scriptures alone Beliefe in God the Son who sitteth at the right hand of God the Father almightie Beliefe in God the Sonne who sitteth at the right hand of God the Father almightie The groūd of the article HEtherto of the second degree of our Sauiour Christ his exaltation The next and highest degree is to be inquired of Question Which is that Answer He sitteth at the right hand of God the Father almightie So in deed it followeth in the articles of our beliefe But what ground of holy Scripture haue you for it In the 19 verse of the 16. chap. of the Euangelist Marke immediatly after the former article of the ascension this of our Sauiours sitting at the right hand of God followeth in the very next words Question Rehearse the words of the Euangelist Which are they Answer So saith S. Marke after the Lord had spoken to them he was receiued into heauen and sate at the right hand of God Explication This is a plaine ground and testimonie of it in deed And it is no other thing but the accomplishment and fulfilling of that which was long before prophesied on and foretold in the 110. Psalm like as we haue seene before how in the booke of the Psal both the sufferings and also the death and resurrection and ascension of our Sauiour haue beene foretold vnto vs like also as our Sauiour himselfe while he was yet liuing on earth spake of his betraying of all his sufferings euen vnto the death and of his resurrection frō the dead and of his ascension vp into heauen before any of these things came to passe to the end his disciples might the rather be moued to beleeue when they should see them according to his word to take their effect So did he euen to the same end and purpose foretell this his sitting at the right hand of God the Father before it was fulfilled 〈◊〉 we read
God as if they were alreadie perfectly accomplished according to the more full description thereof Matth 8.11.12 and Luke 13. verses 23.24.25.26.27.28.29.30 Where by occasion that one saide to our Sauiour Lord are there fewe that shall he saued Hee saide to them that is to him that asked the question and to the rest that were present Striue to enter in at the straite gate for many I say vnto yee will seeke to enter in and shall not be able When the good man of the house is risen vp and hath shut to the doore and ye begin to stand without and to knocke at the doore saying Lord Lord open to vs and he shall answer and say vnto you I knowe ye not whence ye are Then shall yee begin to say we haue eate and drunke in thy presence and thou hast taught in our streates But hee shal say I tell you I knowe yee not whence yee are depart from me all yee workers of iniquite There shall bee weeping and gnashing of teeth when yee shall â—ee Abraham and Isaak and Iacob and all the Prophets in the kingdome of God and your selues thrust out of doores Then shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdome of God And againe Matth 13 41.42 43. The wicked shall be cast into a furnace of fire There shall bee wailing and gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their Father Hee that hath eares to heare let him heare Likewise Iohn chap 5.29 And 2. Thes 1 6 7 8 9 10. According also to the holy Prophesie of Daniel chap 12.2 3. And thus we see that there are diuerse testimonies for the further confirmation of the ful execution of either part of this last sentence and iudgement to be pronounced by our Sauiour But let vs weigh them seuerally and a part And first whereas our Sauiour affirmeth that it is most sure that the wicked shall goe into euerlasting paine yea euen into the furnace of fire and therewithall also into shame and perpetuall contempt as the Prophet Daniel hath foretold where shal be weeping and gnashing of teeth where also beside that the fire shall neuer be quenched as our Sauiour affirmeth Marke 9.43 the worme to wit of a guiltie and conuicted conscience neuer dyeth but lyeth alwaies gnawing as it were and nipping or stinging as a ferpent in the bosome according to that Isai chap 66 24. where shall be no rest either day or night Reuel chap 14.11 where also as wee haue seene before shall be the most wofull and hiddeous companie and fellowship of the diuels where also death and torment shall beare their full sway Reuel chap 20.10 and verses 14 15. O therefore in all these respects how heauie and fearfull shall this execution be Heauie and fearefull I say first in that it is a separation of the wicked from him in whose fauourable presence onely standeth the comfort and happinesse of life It were an vncomfortable thing for a subiect to be banished for euer from the presence of a gracious Prince here vpon earth as we may take the example from Absalom 2. Sam 14.32 concerning the bitternesse of his banishment from the Court of the King his Father But what is this in comparison of that The anger of an earthly King is as the messengers of death Prouerbs 16.14 how much more then he indignation of the God of heauen Wee may feare the anger of any earthly King more sometime then there is cause but our feare can at no time exceede the anger of God whensoeuer it is kindled against vs according to the Psalm 7 6 7. Thou euen thou art to bee feared and who shall stand in thy sight when thou art angrie And Psalm 90 11. Thine anger is according to thy feare But specially in the execution of this last iudgement yea though we should consider it but in this first degree of it in that the wicked shall for euer be abandoned from euerlasting life and from the glory thereof But it is yet more fearefull in that they shall bee punished with vexation and torment both bodies and soules not for a certaine space of time and so to end but for euer and euer world without end not to endure vexation and torment in some small measure but in all extremities easelesse and remedilesse as well as perpetuall and endlesse For hence it is that it is compared to fire yea to euerlasting fire and the same also so violent that it shall make the mightie diuels to bewaile their estate vnder the reuenging hand of God in the middest of it as wee may perceiue by that which we reade Matth 8.29 and in the 6. verse of the Epistle of Iude as was alledged before it being such a fire as though it haue a consuming nature yet shall it neuer consume and deuoure this fuell of Gods wrath which shall bee once cast into it A long lingering griefe as wee knowe though it bee not exceeding sharpe yet it is by reason of the continuance very tedious Much more tedious therefore must it needes be if it be both grieuous and also of long durance When King Saule had his deaths wound hee accounted his miserie the greater because his armour-bearer refused to kill him out of hand 1. Sam 31.4 And Deut 28.65.66.67 It was threatened as a heauie punishment of God vppon the Israelities if they would not obey the commandements of God that they should haue no rest but bee combred with a trembling heart both night and day so that in the morning they should say World God it were euening and at euening Would God it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eyes which thou shalt see But what is all this and all the most grieuous diseases and torments of this life though they were continuall by the colicke or gout or any other yea though they met altogether in one man in comparison of the eternall torments and dolours of Hell Wherefore deare brethren let vs by all meanes take warning by this doctrine of our blessed Sauiour that we may be carefull to auoide them Verily the miserie shall be aboue all our vnderstanding so wofull that wee may iustly account our selues happie and blessed of God if wee may escape if whatsoeuer firy affliction wee endure here in this world yea though it should be all the dayes of our life and the same also prolonged neuer so many yeares Neither let any wicked man abiding in his sinnes flatter himselfe when he heareth these fearefull things saying God forbid as the wicked Pharisies said to our Sauiour when he spake to them of this iudgement of God Luke 20.16 For this part of the iudgement shall be as certainly executed as that other which followeth in the next place concerning the euerlasting and most happy life of the godly Wherefore to the
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
field Moreouer in that he compareth it to a crowne Reuel 2.10 yea to an incorruptible crowne of glory 1. Pet 5.4 Now all these things as we knowe they are matters of great reckoning here among men I meane riches and possessions specially the inheritance and posse sion of a kingdome And therefore most iustly may the durable riches and inheritance of the heauenly kingdome of God be of most pretious account with vs. But beside these let vs come to our owne persons and see what they shall be Of the which it is said first concerning our bodies that in this euerlasting life they shall bee made glorious and immortall to the end they may be meete receptacles and habitations for our soules Wherefore seeing our bodies shall shine like the starres of the firmament Dan 12 3. Yea like to the Sunne Mat 13.43 Yea seeing our bodies shall be made like to the glorious body of our Lord Iesus Christ Philip 3.21 How great then shall be the excellencie and glory of our soules at that day We shall no doubt at that time be as a bright shining Temple for the holy Ghost to dwell in for euer and euer Our bodies are nowe the Temple of God through our Sauiour Christ though they be yet mortall and sinfull 1. Cor 6.19 much more therefore shall they be so at the resurrection Our estate and condition as it shall be then is compared to a perpetuall Sabbath and blessed rest with the Lord to reioyce before him in all spirituall duties which he hath prepared for vs to exercise our selues in according to that which is written Isai 66.21.22.23 Reuel 5.11.12 c. and chap 7. verse 10. and chap 14.2 Thus much for the meaning of this Article Question NOw in the next place what promise haue wee that the inheritance of this euerlasting life belongeth to euery true and faithful mēber of the church of God Answer In the 11. chap of Saint Iohn verses 25.26 our Sauiour saide to Martha I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And whosoeuer liueth and beleeueth in me shall neuer dye Beleeuest thou this saith our Sauiour Explicatiō In this Scripture after that Martha had made profession of her faith to our Sauiour concerning the generall resurrection at the last day according to the common faith of the people of God as hath beene declared before but yet not being able perfitly to beleeue that our Sauiour Christ could presently raise vp her brother Lazarus who had beene dead foure dayes in his graue he doth by this speech of his relieue the weakenes of her faith in this particular by setting downe a general doctrine for the confirmation of his diuine power not onely touching the resurrection of the body and therewithall of the revniting of the body and soule together but also concerning the continuance of the life of the same body together with the soule for euer To this purpose hee saith first in this text I am the resurrection and the life that is he by whose both merit of death and also efficacie of diuine power the bodies of all the faithfull both men and women shall be raised vp againe to euerlasting life According as else where it is written that life is in him and that he quickeneth whom he will Iohn 1 4. and chap 5 21. And 1. Ep 5.20 that he together with the Father is very God and eternal life that is to say that he is the very author and giuer of eternall life to all that doe belong vnto him Then in the next place our Sauiour sheweth further by what instrument euerlasting life is apprehended and obtained from him namely by faith that is by a perswasion of his power and good will herein according to the diuine promise of God By the which faith also our Sauiour giueth to vnderstand that euerlasting life is begunne euen in this life yea so begunne that death shall neuer preuaile against it as was declared before For though the body dye yet the soule shall liue and waite for the raising vp of the body to liue for euer with it And this benefite saith our Sauiour is generall to all how many soeuer shall beleeue in me insomuch as none of those shall neuer dye to wit the second death Reuel 2 11. and Iohn 8.51 And Luke 20 36. After the resurrection they can dye no more Finally our Sauiour by asking Martha whether she did beleeue that which he had saide hee doth thereby stirre vp her heart to giue credite to his word As though he should haue saide It is thy part Martha without all doubting to bee throughly established in the beliefe of that which I say The which being spoken by our Sauiour to Martha for her instruction and confirmation it is likewise to be taken and applied to our selues for our instruction and confirmation who doe heare and read that which is thus written and recorded concerning this Article But vnto this one place of holy Scripture wee might adde many other euery where repeated in the Bible of God As for example 1. Iohn chap 2. verses 25. This is the promise which the Father hath promised vs euen eternall life And Titus 1. verses 1.2.3 God that cannot lye hath promised it before the world began Read also 1. Tim 1 16 17. This is a true or faithfull saying and worthy to be receiued by all meanes or worthy all allowance that Iesus Christ came into the world to saue sinners Yea to saue all that shall beleeue in him with an eternall saluation And chap 4 8. Godlines hath the promise of the life present and of that which is to come And 2. Ep 4 8. Henceforth saith the same Apostle is laide vp for mee the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also which loue his appearing And 2 Cor 13.4 We shall liue with Christ through the power of God Here also call to mind againe Psal 22 27. Your heart shall liue for euer And Dan 7 verses 26 27. The iudgement shall sit and they shall take away his dominion that is the dominion of euery Tyrant and persecuter of the Church to consume and to destroy it to the end And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him Question But how may wee knowe that we are in the number of that people to whom this euerlasting life doth belong Answer We may knowe it by the beginning of it in our hearts here in this life by true faith and repentance by our longing after it by our ioy in the hope and expectation of it and finally by our holy labouring and striuing after it Explicatiō proofe To such no doubt the promise of
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular cōfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end Explicatiō proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. ◠The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
after a sort mute and dumbe messengers and as a sealed booke till God by his holie doctrine doe open his meaning by them as Elih◠teacheth vs ch 33. verse 14. c. in the booke of Iob. Thus then the doctrine of the lawe of God is necessarie to prepare the way for the Gospell after the comfort and grace whereof powred as it were a sweet and precious oyle into the soule and spirit orderlie followeth repentance and amendment of life All which may be exemplified from that one Sermon of the Apostle Peter in the 2. chap. of the actes of the Apostles And that in so much the more cleare a viewe by how much the works of Gods extraordinary grace was more glorious and speedie at that time The Apostle Peter saieth before the people the bainousnes of their crime in their most vniust and malious crucifying of a most righteous and innocent man yea euen of Iesus Christ the onely Sonne of the liuing God a sinne not onely against the sixt commandement in the highest degree but also against the whole law the very person of God himselfe Herevpon the people were pricked in their hearts wounded with sorow and griefe for their sinnes as if some dagger had ben thrust into their sides And forthwith they earnestlie desire to bee informed what they should doe Then Peter exhorteth them to amend their liues and to be baptized into the faith of the Gospell in comfortable assurance that God would receiue them to his mercie And thus by so speedy and quicke an expedition in so great a worke of Gods kingdome the Lord would not onely declare the mightie power and aboundant grace of his Gospell but also manifest to his Church the orderly course of the vsuall working of the same his spirituall grace though other-while more leisurelie and in sundrie measures and degrees among his Elect and chosen people as seemeth best to his Diuine wisedome Question But when wee teach thus that the onely ordinarie waye to the comfort of the Gospell and kingdome of God is by the terrour and deiections of the lawe is not this the way to discourage manie from comming to the Gospell in so much as this terrour and humiliation which wee speake of is naturallie vnwelcome yea purposelie banked and shunned of all men The Gospell exalteth thos onely whom the law humbleth Answere Doubtlesse there is no such danger or feare concerning any of those which doe belong vnto God seeing God himselfe will cause them to vnderstand euen in themselues that it is necessarie that euery one should be cast downe and humbled before hee can bee exalted and saued Explicatiō proofe It is very true For the holie Scriptures of God saith not in vaine God resisteth the proude and giueth grace to the humble 1. Pet. 5.5 And Prou. 15.33 Before honour goeth humilitie And againe chapt 18.12 Before glorie goeth lowelinesse And yet againe chapt 29.23 The humble in Spirit shall enioye glorie Likewise our Sauiour Christ Matth 5.3 Blessed are the poore in Spirit for theirs is the kingdome of God And verse 4. Blessed are they that mourne for they shall be comforted And Luke chapt 18.14 Euerie man that exalteth himselfe shall be brought lowe and hee that humbleth himselfe shall be exalted Thus then we see that wee haue strong encouragement against all such feare and danger And the rather seeeing as was answered God himselfe vndertaketh to encourage and draw all that be hi◠vnto himselfe For this we may be sure of that insomuch as he mindeth the saluation of his children he will make the wounde no deeper by the one then hee will supple and heale by the other There neede be no question but hee will deale most tenderlie as a Father hauing a mercifull regarde of the great infirmitie and weakenes of the least of his children Psal 103.18.9.10 c. Wee may see it also in the practise of our Sauiour Christ whereby hee hath declared himselfe according to the will of the Father a most gratious and discreete teacher and guide to all that come vnto him Hee so sugareth and sweeteneth all things yea euen that which is of it selfe most sharp and bitter that none can iustly alledge any thing why they should not most willingly come vnto him A proofe wherof we may to our owne comfort call to minde from our last Sermon vpon Luke Can yee saith our Sauior make the children of the wedding chamber fast so long as the bridegroome is with them c. And againe No man putteth a piece of a newe garment vnto an olde vesture By the which similitudes hee giueth familiarly to vnderstand that hee knoweth well what hee doth and that hee hath a most singular care to order and traine vp his Disciples with the best discretion that may bee And againe from the 10. verse of the same chapter wee may to the same purpose call to minde that when Peter was vtterlie astonished and fell downe at IESVS knees saying Lord goe from mee for I am a sinnefull man Our Sauiour Christ doth efte-soone comforte him and tell him that hee should thence-forth catche men to witte euen as hee was taken himselfe Wherevpon well saith a learned Interpreter Humilation in the sight of sinne is as it were the Nette of Christ whereby hee catcheth those that be his And he addeth further that by the same Nette hee maketh all other his Ministers to be fishers of men Thus then we see that some measure of humiliation by the Lawe is a necessarie preparation to the hearing of the Gospell of our Sauiour Iesus Christ to our saluation Question NOwe therefore that wee may proceede and come more neare to our purpose is not the faith of the Gospell much more necessarie Answere It must needes be so For without the faith of the Gospell wee can neither be saued nor please God in any thing that wee doe no not in humiliation it selfe Question What proofe of holie Scripture can you alledge for that you say Answere Hee that will not beleeue shall be damned saith our Sauiour Christ Mark. chapt 10. and 16 verse And likewise Iohn 3.18 Hee that beleeueth not is condemned alreadie Moreouer the Apostle Paul affirmeth Roman 14.23 Whatsouer is not of Faith is sinne And Hebrew 11.16 Without faith it is impossible to please God Faith most necessary to saluation These proofes of holie Scripture as euerie diligent reader may see are very euident and plaine Explication And the latter may very well be a confirmation of the former For if without faith we cannot pleased God nay if all that wee doe be sinne the which is abominable in the sight of God how can we think that any such should be saued by him Nay how can we thinke but that hee will condemne them Let vs therefore stand to consider a little of these latter places of holie Scripture The first of them speaketh of doing such things as be doubtfull to a man and of the which he
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌ„ce fruition of the most glorious euerlasting kingdom of heaueÌ„ It is true ExplicatioÌ„ and proofe as we may se it warranted vnto vs First concerning deliueraÌ„ce froÌ„ the guiltines of sin also froÌ„ the punishmeÌ„t therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâ—l couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ„ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ„ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
For I am the Lord your God And Pâ—al â—0 7 Heare ô my people c. For I am God euen thy God Finally Ps 95.6.7 Come let vs worship and fall downe and kneele before the Lord our maker For he is our God and we are the people of his pasture c. But proceed to some other duties belonging to the same comfort Question Which may they be Answere From this comfort the grace of faith striueth against naturall infidelitie and distrust or doubting of the goodnes and mâ—rcy of God It renounceth all selfe-trust and trust in any creature It abandoneth all selfe loue and vaine glory yea and all inordinate loue of any creature which would hinder or impaire our loue toward our God And on the contrarie It delighteth it selfe in the knowledge of God laboureth after the own growth and increase It maketh euery true beleeuer willing and ready boldly to professe his faith yea euen before the aduersaries thereof to the glory of God though if need so require it be to the perill and â—â—sse of their life Finally the faith of euery true beleeuer worketh by loue and is to the power of euery one of them beneficiall and helpfull to euery Christian brother and sister as they themselues finde all succour and helpe from God Explication and proofe Thâ—t tâ—â— fâ—tâ—â—s at warre with infidelitie it may be prooued from the praier of â—â—e man in the Gospell Lord saith he I beleeue helpe my vnbeliefe Mark â—â—â— And by the prâ—â—er â—f the more choise Disciples of our Sauiour Christ Lâ—â—e 17.5 Lord increase our faith Read also Psal 42 and Psal 43. Dauid was in earnâ—st comâ—â—te against his temptations of vnbeliefe That it renounceth all selfe-trust read â— Cor. 1 9. Likewise all trust in creatures as the practise of the seruants of God euidently sheweth as Psal 25. 1 and 31 1. and eueâ—y where That faith striueth against sâ—lf-loue read Galla. 5. verse 6. and against vaine glory as against a deadly enemie to the truâ— faith Iohn 5.44 For how can ye beleeue saith our Sauiour Christ speaking to the ambitious Pharisies who receiue honour one of an other and doe not seeke the honour which commeth of God alone It sâ—r uâ—â—h also against all inoâ—dinate loue of the creature because it cannot stand with the loue of the father 1. Iohn 2.15 That faith delighteth in the knowledge of God and seeketh after the own increase the praier of the Apostles before alledged may confirme as also the excellent estimation which they haue hereof aboue all things of this world Philip. 3 7. â— Read also 1 Cor. 1â— â—4 and Isai 43 10. That it is ready to professe and vtter it selfe to the glory of God it may be considered from the precept of the Apostle Peter in this behalfe 1. Ep 3 14 15 16 and ch 4 16 19. And the same is plâ—ntifully confirmed by the practise of thousands and ten tâ—â—â—sands of hoâ—y Martyres who haue not regarded their liues to that endeâ—â—ead also 2. Cor. 4 13 c. Finally touching that loue which euery true beleeuer beareth to hiâ— Christian brethren as a fruit of their faith and loue to God read Iames 1.14 15 c. And ch 1 27. Read also 1 Iohn 4 7 8 20 21 and chap. â— 1 These are the first sort of duties Question NOw in the second place which are the duties belonging to the comfort of this that the Lord our God is eternall euerlasting and most holy Answere It is the dutie of faith from that comfort which the eternall euerlasting and most holy beeing of God yeeldeth vnto it to acknowledge an infiniâ—e difference and inequalitie betwixt him and all other yea euen the most excellent of his creatures whether men or Angels who as they haue their beginning of God so they are either mortall as men here in this world or else they haue their immortalitie onely from him as Angels from their first creation and as the faithfull shall haue it in the kingdome of heauen And further also seeing we and all things else receiue our beeings and life all that we haue from God faith doth likewise acknowledge that it is the bounden dutie of all mankind whom hee hath indued with reason and vnderstanding both to imploy themselues and also to vse all things whatsoeuer they doe through his goodnes inioy so as hee may haue the whole honour and glory thereof Moreouer faith looking for immortalitie from the eternall and immortall God prouoketh euery true beleeuer the more seriously to follow after peace and holines without which none shall see God as the Apostle teacheth vs. Heb. 12 14. Finally faith looking for immortalitie endureth with patience al the afflictions of this life accounting the greatest of them and those also of longest continuance to be but eight and momentary in comparison of that most excellent and eternall waight of glory the which it doth comfortably looke and wait for Explication anâ— proofe It is vndoubtedly true according to that profession which the Apostle Paul maketh in the name of other as wel as of himself 2. cor 4.17 18. And Heb 10.34 And therefore much lesse will true beleeuers sell their birth-right as profane Esaue did preferring the transitorie things of this life to euerlasting happines as it followeth recorded in the same Chap. Read also Leuit 11 44 and ch 19 2 ch 20 7 8. 1. Thes 4 3. 1. Pet. 1 15 16. Read also Mal. 2 11. where is set down an earnest reproofe of the Iewes for that they profaned the holines of the Lord which they ought to haue loued and reuerenced And thâ—t all whosoeuer haue reason and vnderstancing by the gracious gift of God ought to imploy themselues with their vnderstanding memories c. and vse all things else to the honour and glory of God it may be euidâ—nt from that conclusion of the holy Apostle Rom. 11 36. insomuch as of him to wit as from the author and through him as the disposer and gouernor and for him that is for his glory are all things For this is the end scope of all Therefore it is most meet that the Lord our God should be glorified in and aboue all as faith doth iustly and dutifully acknowledge And in this respect iâ— is that the Church of God is so often exhorted and that it doth also so often praise God in his glorious name Iehouah and in his name Iah vsed in the same sence as we read Ex. 15 3. Ps 68 4. in the titles of many Psalms at the end of this word Halleluiah praise yee the Lord. Read also Isay 26.4 wherâ— this eternitie of the Lord God expressed in the names Iah Hallelujah Praise ye the Lâ—rd and Iehouah is noted for the ground of faith Finally that we may end with the proofe of that which was first mentioned in the answer read Ps 102.23 He abated my strength in the way and shortened my dayes And I said
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
incourage his Disciples saying Feare not little flocke it is the Fathers pleasure to giue you a Kingdome Secondly that God as a most louing and bountifull Father wil indue and furnish his children with all spirituall gifts graces c. consider it from the parable of our Sauiour Christ Luke chap. 15.22.23.24 The prodigall child hath spent all his worldly riches but his Father inricheth him with a spirituall treasure and feedeth him with heauenly dainties c. Read also Isa ch 11.9 ch 54.13 Call to mind againe Eph. 1.3 and verses 16.17 c. For the third branch read Math. 6.31 Take no thought saying what shall wee eate c. For your Father saith our Sauiour Christ knoweth that ye haue need of all these things But seeke ye first the Kingdome of God and his righteousnes and all these things shal be ministred vnto you Seeing God is minded as we haue seene before to giue his children a heauenly Kingdome doubtlesse he will not denie them earthly things so farre as is meete for them Seeing hee hath already giuen his owne sonne for vs how shall he not with him giue vs all things also Rom. 8.32 Fourthly that God is minded to beare with the infirmities of his children that are carefull to obey him read Mal. chap. 3.17 They shall be to me saith the Lord of Hostes in that day that I shall doe this that is execute my iudgements against the wicked for a flocke and I will spare them as a man spareth his owne sonne that serueth him Then shalt thou returne and discerne betweene the righteous and the wicked betweene him that serueth God and him that â—erueth him not Read also Psal 103.8.9 The Lord is full of compassion slow to anger and of great kindnes He will not alwaies chide neither keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities As high as the heauen is aboue the earth so great is the mercie of God toward them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs. As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but aâ—st And Psal 13â— 3.4 If thou Lord straitly markest iniquitie O Lord who shall stand But mercie is with thee that thou maiest be feared Fiftly that when God correcteth his children he doth it in loue reade Heb. 12.6 And that as a fruite of his loue he keepeth measure wee reade Psal 89.32.33 And Psa 125.3 The rod of the wicked shall not rest on the lot of the righteous c. Finally that God of his most gratious and fatherly goodnes will heare the complaints and supplications of his children in all their necessities iâ— is euident by this that our Sauiour Christ hath most comfortably taught and commanded and incouraged vs to pray to God as to our heauenly Father Math. 6.9 c. And chap. 7. verse 7. c. Aske saith our Sauiour Christ and it shall be giuen vnto you c For what man is there among you who if his sonne aske him bread would giue him a stone Or if hee aske fish will hee giue him a Serpent If ye then who are euill saith our Sauiour can giue your children good gifts how much more shall your Father which is in heauen giue good thinges to them that aske him Yea as wee reade further Luke chap. 11.13 How much more saith our Sauiour Christ shall your heauenly Father giue the holy Ghost to them that desire him It is very comfortable also that wee reade in the same Chapter from the â— verse Which of you shall haue a friend c. And Iohn chap. 16.23 Our Sauiour Christ is earnest in this point Verily verily saith hee I say vnto you whatsoeuer ye shall aske the Father in my name hee will giue it to you For as it followeth vâ—rse 27. the Father himselfe loueth you because ye haue loued mee saith our Sauiour Christ and haue beleeued that I came out from God Thus farre of the comforts of this that God vouchsafeth to bee a Father vnto vs. THe duties pertaining to the comfort of this Article of our faith are next to be considered of vs. Question Which are they Answere First in so much as it is our principall comfort that God is our Father and that of his meere â—auour and grace it is our dutie first of all to beare in remembrance what our miserable estate is from our naturall parents of whom wee are conceiued in sinne and borne in iniquitie Yea that as wee arâ— naturally descended of them wee are no bettâ—r then the children of the Diuell to whom the wrath of God is due for euer and euer This I say we are first of all to call to remembrance to the end we may continually put our selues in minde of that constant and euer increasing thankfulnes which iâ— due for so iuestimable and euerlasting a benefit and aduancement Secondly it is our most bounden dutie to withdrawe our selues from all the wayes motions and lustes of our owne sinnefull flesh and of this worlde and of the Diâ—ell Thirdlie it is our dutie to walke most chearfullie The Duties in all humble obedience and childe-like dutie toward God our heauenly Father beeing sorie aboue all things that wee haue hetherto bene so vndutifull vnto him Fourthlie wee are likewise admonished that it is our duety in that wee are children of God to bee imitators and followers of the same our heauenlie Father in all his most noble and diuine vertues so farre as wee may imploye our selues for the common benefit of all men speciallie concerning our Christian brethren who are members of the same houshold of faith with vs. Finallie in that wee beleeue in God to be our Father it is our bounden dutie to depende vpon his Fatherlie prouidence and in all things to account our selues to bee most gratiouslie dealt with and ordered in whatsoeuer estate and condition of life he hath placed vs for the time of our so beeing and so long also as it shall seeme good vnto him that wee doe so abide and remaine ExplicatioÌ„ proofe These speciall dueties doe verie iustlie arise from the comfort of this so principall a point of ourfaith as may appeare by the proofes heereafter following Touching the first the Proph Ezekiel may be a worthie admonitor vnvnto vs in the name of God himselfe chapt 16. of his Prophesie from the beginning of the chapter in a very large and elegant discourse manie verses togither though verie sharpe and reprehensiue as the intollerable ingratitude of that people had fullie deserued Sonne of man saith the Lorde cause Ierusalem to knowe her abominations And say thou thus saith the Lorde God vnto Ierusalem Thine habitation and thy kindred is of the lande of Canaan thy father was an Amorite and thy mother an Hittite And
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
strangly carried if it be weighed in the vneuen balance of humane reason Neuertheles so it seemed good to the diuine wisedome of God euen at the first to humble his owne Sonne by such a strange triall Yea and thus would our Sauiour the Sonne of God humble and abase himselfe that by his entrance or rather euen in his preparation to his most holy office in our behalfe it might appeare vnto vs that we could not by him be brought to glory but he must be euery way humbled for vs. And yet againe this humiliation was not without glory in that as Moses was susteined 40. daies and 40. nights in the mount without foode so was our Sauiour in that the wilde and sauage beasts durst not approach to hurt him but most of all in that though the Diuel himselfe was leâ— loose as it were to haue his full scope to vse all his serpentine subtiltie and craft to tempt our Sauiour as he had done Adam in the garden of Eden and that with as much dis-aduantage to our Sauiour as might be yet he could not in the least iote preuaile against him but contrariwise was altogether foiled Whereat as the holy Angels were reioyced and ministred to our Sauiour so ought wee to reioyce at this beginning of his holy victory But touching this incounter of our Sauiour Christ with the Diuel to the end we may consider of it to our profit in some order two things are of most worthy obseruation Fâ—â—st what the most dangerous tentations of the Diuel were to the end we may take our warning to watch against them Secondly by what meanes our Sauiour ouercame them that wee may learne from him what course we are to take as it were vnder his coÌ„duct that we also may ouercome For as he would not simply and by an absolute power ouercome the diuel by restraining him from tempting but by resisting and reiecting of his tentations framed as cunningly as might be so must not we looke to be freed from the temptations of Satan but wee must arme our selues to resist them in a wise and lawfull course that so by striuing through the power of the grace of our Sauiour Christ we may at the last though with much a doe happily ouercome Let vs therefore stay awhile to consider of these points most worthy our obseruation as was said euen now And first which were the tentations of the Diuel such as he assaulted our Sauiour withall Question and are for our admonition and warning against them mentioned by the holy Euangelists Answere The first tentation was vnto distrust in the fatherly prouidence of God yea to the discrediting of that expresse word and testimony which God the Father gaue from heauen of our Sauiour that he is his Sonne The second was to the contrary presumption and tempting of God without warrant of his word The third was to ambition and couetous desire after the riches and vaine-glorie of the world and for the loue thereof to the worship and seruice of the Diuel in stead of the true God Let vs heare the text and so shall all things be the more cleare and manifest vnto vs. Question How reade you What are the Euangelists words Answer The Euangelist Matthew reporteth the history thus from the beginning of his 4. chapter 1 Then saith he Iesus was led aside of the Spirit into the wildernes to be tempted of the Diuel 2 And when he had fastâ—d forty daies and forty nights he was afterward hungry 3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Deut. 8.3 4 But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God 5 Then the Diuel tooke him vp into the holie Citie and set him on a pinacle of the Temple Psal 9â— 11 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall â—â—ft thee vp â—est at any time thou shouldest dash thy foote against a stone Deut. 6.16 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lorde thy God 8 Againe the Diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9 And said vnto him All these will I giue thee if thou wilt fall downe worship me Deut. 6.13 chap. 10.20 10 Then said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11 Then the Diuel left him and behold the Angels came and ministred vnto him ExplicatioÌ„ proofe Here we see the temptations of the Diuel which were mentioned before plainely laide before vs and the answeres of our Sauiour to the same Wee read them recorded likewise by the Euangelist Luke chap 4. verse 1. c. to the 14. as was noted before though in a diuerse disposing of the temptations he rehearsing the last of Mathew in the second place But we will follow Matthew his order without any preiudice to Luke knowing that they doe not so much stand vpon the order where it is not necessarie as vpon the things themselues which they alwaies faithfully report and wherein they doe in this historie iointly accord In this their ioint report beside the temptations themselues their are diuerse circumstances or rules profitably to bee obserued as you haue bene taught the which serue well to the discouering of the Diuels notable craft and malice practised in them Question Which are the circumstances Answer First wee are giuen to vnderstand that the Diuel is readie chieflie to assalt those that are in speciall callings and are most like to be the speciall instruments of God to ouerthrowe his kingdome The second circumstance is that hee watcheth to take the most dangerous occasion and opportunitie therunto that may be The third is that he tempteth to contraries that is when he seeth that he caÌ„not preuaile to turne aside on the left hand he will labour to draw vs aside on the right hand Moreouer when he cannot preuaile vpon special occasions then hee fleeth to those which doe commonly most earnestly affect all flesh Finallie we must consider that the tentations of the Diuel are not bare and naked motiues as if a yong childe should wantonlie mooue his mother to giue him some thing which she knoweth to be verie hurtful to him but he cometh with strong delusions if they may be admitted and he is armed with fierie dartes which will mightilie and dangerouslie pierce except the parties assalted be defended as it were by armour of proofe ExplicatioÌ„ and proofe The circumstances or rules and obseruations are euident by the practise of the Diuel in that course which he tooke in tempting our Sauiour as we see it after a
therefore it was that he frustrated the vaine attempt of the people at such time as they would haue made him their king chap 6 1â— And therefore also euen then when it pleased him to make some declaration of his kingly authoritie concerning his spirituall soueraigntie ouer his Church to wit when as he rode to Ierusalem to reforme the abuses of his Temple the second tâ—me he did it in a manner altogether vnlike to the statelines and pompe of â—iuill Kings and Princes that is to say he did as much come short of their pompe in worldâ—y shewe as he exceeded them in spiritual maiestie and power aâ— tâ—e most strange effect thereof declared Mat 21. verses 1.2.3 c. 17. And Luke chaâ— 19. verse 27 c. And answerable to this profession and practise of our Sauiour concerning his kingdome was his vsuall description of it The which we will now henceforth briâ—fly touch To this purpose he vseth many very notable parables and similitudes the which sort of parables the Euangelist Matthew doth most fully record vnto vs. And therefore we wil take them from his hand especially as we did another sort of them before concerning the doctrine of the Law from the report of the Euange ist Luke who is most plentifull in that respect First therefore to beginne wi h all we haue euen in one chapter to wit the 13. of Saint Mathew the record of seuen diuerse parables vsed by our Sauiour to lay forth the nature or estate of his kingdome thereby and to shewe what manner of one it is to be here vpon the earth Among all which the first is of seede sowen in foure sorts of grounds of the which one sort onely brought forth increase Wherein our Sauiour admonished his Disciples and in them al other that it is not enough for any to heare the word preached which is the Scepter of his kingdome vnlesse we doe heare it with honest and dutifull hearts and with care and conscience to practise and obey it According to that vse which Saint Luke noteth from the wordes of our Sauiour himselfe chap 8 18. And by this parable also our Sauiour preuenteth that offence which might otherwise haue arisen when the vnprofitabâ—â—â—eâ— of many hearers of his word should be obserued as though he should 〈◊〉 sâ—id doe not looke that all will submit themselues to my word and doctâ—â—ne The state of my kingdome here in this world shall be such as I haue descrâ—â—eâ— vâ—to you in this parable Mat chap 13. verse 3. and so forth to the 23. versâ—â— the same Anâ— secondly hee saith to the same ende and therewithall to stirre vp all whom he calleth the children of the kingdome to watchfulnes that his kingdome is like to a man which sowed good seede in his field But while men slept there came his enemie and sowed teares among the wheate c. Mat 13 24 c. 31. whereby our Sauiour giueth plainely to vnderstand as he himselfe afterward interpreteth as we read in the same chapter verses 36 37 c. to 44. that thâ— Diuel will vse his instruments euen men of peruerse mindes such as are heretikes and others to sowe false and erroneous doctrine and accordingly that he himselfe will doe what he can by his wicked suggestions to peruert the liues of many professors and by all meanes to hinder the good successe of the Gospell and of the blessed kingdome of our Sauiour here in this world where the Diuel also hath his kingdome We must not therefore looke for a perfect estate of the Church here That is reserued till the end of the world when our Sauiour shall come againe to iudge the same Neuertheles for the comfort of all that shall submit themselues to our Sauiour as dutifull and obedient subiects in his kingdome he sheweth by a third parable of the graine of mustard seede that howsoeuer the spirituall graces and gifts of the kingdome may seem every small and weake in the beginning yet they shall growe and prosper with mightie encreases through his diuine and secret blessing as it followeth verses 31.32 To the same end tendeth the fourth parable of the leauen verse 33. vnles we may extend the meaning of our Sauiour in them both to expresse not onely the mightie and secret worke of his grace in euery member or true subiect of his kingdome for the present but also the spreaâ—ing of his Gospell farre and neare from time to time notwithstanding all resistances whatsoeuer The fift parable is of the treasure hidden in the field verse 44. And the sixt is of the precious pearce verses 45 46. both of them tending to set forth the excellencie of the kingdome of our Sauiour aboue all worldly riches whatsoeuer whether wee respect the glory of it in the life to come or the present graces thereof while we liue here And herewithall our Sauiour admonisheth that his kingdome is diligently to be sought after of all those that would finde it indeed seeing it is a thing hidden yea that no cost of diligence and labour nor of goods or life be spared to the obtaining of it seeing it is most precious aboue all things in this transitorie and base world In the seuenth parable our Sauiour compareth his kingdome to a drawenet which catcheth both good and bad fishe verse 47.48.49.50 the ende and vse of which parable is like to that which was set downe concerning the teares sowne among wheat least that any should be offended and so caused either through pride or of vniust scruple to forsake the outward societie of the church when they should see many wicked persons to be found therein but rather to be so much the more carefull to looke to their owne standing and to yeelde so much the more diligence euery one in his place wisely and with all discreet patience to hinder the ouerflowings of iniquitie These are the seuen parables contained in one chapter namely in the 13. of the Euangelist Matthew All of them expressing as was said the estate of the kingdome of our Sauiour here in this world farre otherwise then we of our selues would haue conceiued of it had not he stored vs with this his excellent and manifolde instruction Vnto these seuen wee may adde two other recorded by the Euangelist Marke chap 4.21 c. and verse 26. c. The one of a candle to signifie that all things in the kingdome of our Sauiour Christ shall be made manifest and therefore that euery one is to beware of hypocrisie and of negligent profession of the Gospell according to that of Saint Luke chap 8.18 Take heede therefore how ye heare c. The other is of corne which groweth in the field aboue that the owner can discerne how it groweth at euery instant thereof to signifie the secret blessing of the kingdome of our Sauiour in the hearts of the true subiects thereof For so is the kingdome of God saith our Sauiour as if a man should cast seed in the grouÌ„d
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
by the ministery of those his honourable officers Magistrates into whose hands hee hath put the sword of iustice to take vengance of euill doers Not onely to the end that euill might be taken out of the way and other learn to feare but also that the parties themselues might be brought to repentance by punishment at the last who would not by any other meanes be reclaimed so long as they escaped For to this end the speech of the conuerted thiefe is notable as though he should haue said thus to his fellow Howsoeuer when we had liberty to doe what we list and tyrannized at our pleasure ouer poore trauellers which fell into our hands in the woods or desert places as if we had been Lords and Kings ouer them yet now hath God brought our wickednes to light and armed the sword of his Magistrate against vs and we are presently vnder the sentence of our temporall condemnation wee ought now all desperate obstinacy laid asid to call our sins to minde to lament and bewaile them and to seeke to God for mercy that we may happily preuent his eternall damnation And thus it is euident from the effects euen in the first part of the speech of this man that God had wrought a most gratious coÌ„uersion change in his heart seeing he doth no other thing but that which God doth in his holy scriptures coÌ„mand all his seruants to do wherevnto he perswadeth vs by many holy reasons both in regard of that zeale we ought to haue of his glory also for that loue coÌ„passioÌ„ which we owe to miserable sinners if happily we may couer a multitude of sinnes to be the blessed instrumeÌ„ts of God to the sauing of their souls Leu. 19.17 Ia. 5.19.20 Iude. ver 20 21 c. But let vs now come to the words of the confession both of his owne sins and also of the sins of his fellow thiefe Wherin he prosecuteth the former motiue touching the desired repentance of his fellow and for the profession and declaration of his owne as it followeth We are indeed righteously here for we receiue things worthy of that we haue done Wherein we haue to consider two other excellent graces as testimonies of the notable repentance of this man First in that he doth not goe about to excuse or lessen his sinne as hypocrites doe but he acknowledgeth it to the full by a simple and plaine confession and that no doubt with godly sorrow for the same like as Achan doth vpon the holy and fatherly exhortation of Ioshua the Magistrate of God Iosh 7.19 20 21. And Dauid Psal 51. and Paul 1. Tim. 1.13 14 15 16. Secondly as a consequent of the former we haue this further testimonie of the vnfeined repentance of the conuerted thiefe that he doth acknowledge the punishment to be iust that was inflicted vpon him and his fellow yea though it was a very grieuous and sharpe one Whereby also the truth of the former point is argued touching his acknowledgement of the greatnes of their sinne which was no petty pilfering but cruell robbing c. Thus much briefly of the second branch of his speech The third branch coÌ„teineth the testimony which he gaue of the inocency righteousnes of our Sauiour in these words But this man hath done nothing amisse From which words we may iustly coÌ„ceiue that he was inlightned by the holy Ghost rightly to know beleeue in the Lord Iesus Christ not only as being righteous in himselfe but to be righteous for him for so many as should belieue in him according to that of the Prophet Ieremiah ch 23.6 They shall call him the Lord our righteousnes A further confirmation of this his faith is his prayer which followeth in the last branch of his speech as we shall see by and by when we come to it In the meane season this is singularly to be noted that our Lord Iesus Christ being silent himselfe at all the reproches of the wicked doth neuertheles by this man thus wonderfully conuerted and graced as it were by a mightie and zealous preacher or martyr reproue reuerse the vniust sentence both of the Iewes and Pontius Pilate as wel as the vniust railing of the wicked and obstinate thiefe This verily was a wonderfull worke of God that he should giue so great a grace to this poore crucified man that when his choise Disciples fled from him and Peter for all his courage was vtterly daunted for the time and though Iohn were present neare to the crosse of Christ yet was as mute as a fish as we say in the common Prouerb that he should from the crosse as it were from a high pulpet giue an open and loude testimonie of our Sauiour Christ his innocencie It was no doubt a testimonie of a cleare reuelation giuen vnto him by the Spirit of God and of our Saviour Christ as also proceeding of a liuely faith by the gift of the same Spirit This as was saide euen now is very manifest from the last part of the speech of this conuerted man that is to say by his prayer which is a liuely fruite of his liuely faith as it followeth reported by the Euangelist Luke in this manner And he saide vnto Iesus Lord remember me when thou commest into thy Kingdome Hinc perspâ—â—imus inquit Caluiâ—us quam perspicaces et fuerint mentis oculi quibut vitaÌ„ in morte celsitudinem in ruina gloriam inprobro victoriam in exitio regnum in seruitute intuitus est In Harm Euang. Where he writeth excellently of this wonderfull conuersion as of the most rare and memorable example extant from the beginning of the world For if he had not bin inlightened with a true and liuely saith he could neuer had a heart to haue praied thus It is aboue all reason that he should without a rare faith looke vnto Christ hanging vpon the crosse with a torne and bloodie bodie now neare to death and on all hands as we may see reuiled and mocked and yet for all that to acknowledge him the Lord of life and glory and the King and Prince of the saluation of all the elect of God and that he had power and authoritie according to the pleasure of his will to dispose of his kingdome to grant remission of sins euerlasting life saluation to whoÌ„ he would But thus we see he doth if we doe duly consider the words of the praier which he vseth For he calleth him Lord not as he should speak to one by vsing a title of coÌ„mon curtesie or ciuility c. as though he should haue said Sir but he doth it of religious subiection reuerence and by humble supplication in regard of a diuine and souereigne power which he now by the eyes of faith sawe him to haue Neither would he haue ascribed a kingdome vnto him vnlesse he had bin perswaded that he was a king indeed according to his title vpon the crosse yea
hath reconciled vs to God c according to that of the holy Apostle Let him that reioyceth reioyce in the Lord c. 1. Cor 1.31 and Gal chap 6.14 Thus then all that haue any comfort in the sufferings and death of our Sauiour must humble themselues and be obedient to him as Heb 5.10 He was made the author of eternall saluation to them that obey him And if any will not doe thus let vs here remember againe what Iohn the Baptist hath said in the Gospel according to Iohn ch 3.36 He that obeyeth not the Sonne shall not see life but the wrath of God abideth on him And beside all that hath hetherto beene saide concerning this answer the consideration of the sufferings and death of our Sauiour for vs ought to prouoke vs to be willing with all meekenes to suffer for his sake as 1. Pet 2.19 and so forth to the end of the chapter Here call againe to mind Iohn 15.18.19.20 Virel Act 14.22 2. Tim 3.12 Heb 12.1.2.3.4 For as it is well said of one The seruants of God may not looke to be without afflictions and troubles here so long as the diuel is not without enuie nor the world without malice c. Herevnto therefore let vs not forget to prepare our selues according to the often admonitions of the holy Scriptures in this behalfe after the most blessed example of our Sauiour himselfe lest vnhappily wee should be like the vnaduised warriour or builder that neither considereth the charge of the matter nor the power of the aduersaries Luke 14.28 c. And lest we should be in the number of those which boast at the putting on of the harnesse as if they had already fought the battel were preseÌ„tly to put it off For such haue no good ground or warrant for hope of any prosperous and blessed successe And yet further this may in no wise be neglected of vs that all whatsoeuer we suffer or doe in obedience to our Sauiour Christ and for his sake it must proceed of loue and be willingly yea ioyfully both performed and indured of vs. For without loue all is nothing whether we respect God or men 1 Cor 13.1.2.3 And therefore worthily saith the same Apostle 2. Ep 5.14.15 The loue of Christ constraineth vs because we thus iudge that if one be dead for all then were all dead that is were worthy of death yea of eternall death And he died for all that they which liue should not henceforth liue vnto themselues but to him which died for them and rose againe Read also 1. Iohn 4.10.11 And Iames ch 1. verse 2. And 1. Pet 1.6 7.8.9 and ch 4.12 13. Finally the death of our Sauiour Christ doth most earnestly challenge this at our hands and at the hands of all faithfull Christians that we be very chary that we doe by no meanes in any point goe about to alter or violate that most holy couenant or last will and Testament which he hath for euer sealed and ratified by his most pretious blood Read Gal 3.15 and Heb 9.15 16 17. and ch 13.20 alledged a while since For this we must knowe that if we keepe not the wil of our Sauiour inuiolably we doe frustrate as it were all those legacies which he had bequeathed vs as may appeare by that which the Apostle teacheth coÌ„cerning the abuse of the SacrameÌ„t of his death 1. Cor 11.26.27.28.29 Thus then we may perceiue that according to the notable saying of a learned man Pet Mart in cap 5. ad Rom-verse 9. Nulium habemus librum vberiori doctrina refertum quam mortem Christi Eam si diligenter excutiamus omnia fermè officia quae ad salutem necessaria sunt edocebimur We haue no book filled with more plentifull instruction then the death of Christ The which if wee shall diligently search into wee shal be informed in all duties almost which be necessarie to saluation NOw from the duties of the death of our Sauiour let vs proceed to those things which accompanied his death Question And first what duties doth the consideration of the rending of the vaile of the Temple require of vs Ans It sheweth plainly that although the Iewes stood bound vntil the death of our Sauiour to worship God according to the outward ceremonies and sacrifices of the law yet since that time neither Iewe nor Gentile doe stand bound therevnto but are to worship God more spiritually according to the instructions and directions of the Gospel Explication and proofe It is euen of it selfe euident to be so indeede For seeing God himselfe hath rent the vaile and that also euen from the top to the bottome what reason or authoritie can any man haue to goe about to sowe it againe And much lesse can any haue any found reason or lawfull authoritie to hang vp another vaile in stead of it This hath beene laid open more at large in the interpretation and therfore we will not stay any longer vpon it at this time Question But is there no other dutie required Answer Insomuch as the kingdome of heauen both the kingdome of grace and also the kingdome of glorie is laied more open vnto vs by our Sauiour Christ then euer it was vnder the lawe as the rending of the vaile gaue to vnderstand wee ought therefore to be so much the more carefull not onely to make our enterance into the kingdome of grace but also to continue and increase in holines and in all good fruites thereof vntil it shal please God to take vs out of this world vnto himselfe euen to that place which is saide to be within the vaile that is into his heauenly kingdome of euerlasting blise and glorie Heb 6.19.20 Explication and proofe It is very meete indeed we should doe so vnlesse we would shew our selues intollerablie vnthankfull to God for his grace in so speciall manner offered vnto vs according to that notable exhortation in another place of the Ep to the Heb chap 10. verse 19. c. in these words Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the Holy place By the new and liuing way which he hath prepared for vâ— through the vaile that is his flesh And seeing wee haue an high Priest which is ouer the house of God Let vs drawe neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience c. Thus the old vaile which shadowed beeing rent and taken away wee haue a newe vaile in Christ which giueth a cleare light vnto the kingdome of heauen and therefore we ought so much the more chearfully to walk on forward vnâ—o it Such therefore are the duties belonging to the comfort of faith touching the rending of the vaile of the Temple Question Now what is our dutie in consideration of the earth-quake cleauing of the stones and the opening of the graues at the death of our Sauiour Christ Answere Hereby we are admonished
sinne and Sathan represented by the healing of the serpents stinging to the recouering of all those that should looke vp vnto it Num. cha 21.8.9 and Iohn 3.14.15 Moreouer ch 24.15.16.17 Moses hath recorded a prophesie of our Sauiour Christ concerning his comming into the world and of his glorious gouernment ouer his Church from the mouth of Balaam euen a holy prophesie though this Balaam himselfe was a prophane man In Deuteronomie Moses setteth downe a prophesie Deuteronomie euen the holy promise of God that he would send our Sauiour Christ to be a most high and holy prophet to teach command the whole Church and that he would giue him such a soueraigne authority in the same that whosoeuer would not heare and obey him should die the death ch 18 ver 18 c and Act 3 21 22 c. In the booke of Ioshua ch 5 13 14 15. Ioshua The Angel which appeared to Ioshua whom he worshipped was the sonne of God the second person in the Trinitie euen he that is our Sauiour the Prince both of men and Angels Iudges The Iudges in the booke of the Iudges are called Sauiours as being to the Iewes figures of Christ that great Sauiour appointed of God to nourish in them the hope of eternall saluation by him Ruth The booke of Ruth directeth to that family of the which our Sauiour was to come according to the flesh in that he was to be man Samuel Kings Chronicles The books of Samuel Kings Chronicle they also do determine the family euen the house of Dauid of whom our Sauiour was to come And of him was King Dauid and King Salomon speciall types and figures as may appeare Psal 2. and Psal 45. and Psal 72. Read also Psal 132.10 and Hos 3.5 where our Sauiour is spoken and prophesied of vnder the name of Dauid And the Prophet Samuel is reckoned among the chiefe of those that spake before of Christ Act. 3.24 Ezra Nehemiah The reedifying of the Temple was a pledge vnto the people of God that the Lord the redeemer should come into it as Malachie prophesieth cha 3.1 Yea and in this respect it is that Haggai prophesieth that the glory of the last house should be greater then that of the first was chap. 2.10 Iob. The ancient and comfortable profession of Iob cha 19.25 saying I am sure that my Redeemer liueth it must needes haue a respect to Christ insomuch as God is not the redeemer of any but through him Psalmes The booke of the Psalmes is a plentifull treasurie of prophesies concerning our Sauiour Christ Of his zâ—ale for the glory of God Psal 69.9 Of the preuailings of his kingdome from very small and contemptible beginnings if we looke to the iudgement of the wicked of all sorts both Iewes and Gentiles Ps 2. Of his betraying by Iudas Psa 41.9 Of his crucifying reproches vpoÌ„ the crosse Psa 22. Of his thirsting vpon the crosse Ps 69.21 Oâ— his resurrection Psa 2. ver 7. as the same verse is interpreted by the Apostle Paul Act. 13.33 And againe of the same his resurrection Psa 16. Of his ascension Psa 68.18 as it is interpreted Eph. 4.8 And more iointly of his coming into the world of his ascension vp into heauen of his roiall gouernment ouer his whole Church both Iewes and Gentiles we haue a most liuely and as we may say a graphical description and prophesie Psal 47. Likewise of his sitting at the right hand of God and of the perpetuity of his most victorious and triumphant kingdome Psa 110.1 c. Read also Ps 4â— 6.7 compared with Heb. 1 8 9 And Ps 102.25.26 27. compared with Heb. 1 10.11.12 And Psa 1 â—8 22 The stone saith the holy Psalmist which the builders refused is the head of the corner This was the Lords doing and it is marueilous in our eyes And Psa 132.11 Gâ—d hath according to his promise and oath set him vpon the throne of Dauid Yâ—a he is the Lord and King of Angels also Psa 97 7. Heb. 1.6.7 Thus as waâ— saide wee may perceiue that the booke of the Psalmes is full of very direct and plaine prophesies of our Sauiour Christ both concerning his humiliation and sufferings and also concerning his exaltation and glory Prouerbs In the 8. ch of the Prouerbs the eternity of the Sonne of God our Lord Iesus Christ is notably argued froÌ„ a comparison with the workes of Gods creation before all which he was yea before there was any time at all for them to be created in And in the last chapter but one he is prophesied of as good interpretres doe not lightly deeme vnder the names of Ithiel and Vcal Song of Songs As for the Song of Songs it singeth altogether the affiansals and espousage of his Church vnto him which hee vouchsafeth to take vnto himselfe in that most neare coniunction and spirituall bond to the end he might deliuer it from all spot that he might adorne it with perfit beauty yea that he might make it eternally happy the which things are such as none but God himselfe can possibly do And therfore we may conclude that this Song is an vndoubted proofe of the Deity of God our Sauiour Christ according to that Hos 2.19 I wil marrie thee for euer vnto me c. Let vs now come to the holy Prophets And first of all to the Prophet Isaiah Isaiah The Prophet Isaiah is not without cause esteemed aboue all the rest the most Euangelical Prophet This holy Prophet doth in the 4. cha of his prophesie ver 2. c. foretell of the coÌ„ming of our Sauiour Christ to his Church vnder the name of a bud or sprout and therewithall what excellent fruites shall growe to the euerlasting benefit of it by him In the 14. ver of the 7 cha we read how he prophesied in plaine and expresse termes of his conception birth and that also miraculously by the holy Ghost of a virgine whose name also he there foretelleth shewing that hee should be called Immanuel that is to say God with vs and thereby plainly signifieth that hee should be both God and man in one Person of a mediator for vs and so the ground and foundation of all our helpe and stay Likewise hee prophesied of his birth so certainly as if hee had beene at that time already borne and therewithall he describeth the most high diuine excellencie of his Person and the eternity of his spirituall heauenly kingdome cha 9. verses 6.7 And cha 11.1 c. he foretelleth the family of the which he was to descend and take the nature of man together with the most excellent and diuine vertues which he should be endued withall euen in that hee was to be the Sonne of man In the 42. ch 1.2 c. he describeth the most mild manner of his conuersation and that he should neuerthelesse mightily preuaile by the preaching of his Gospel both to
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
time from the day of his resurrection For so we reede that this was eight daies after In the which we are to obserue a most wonderfull mirrour of the most gratious fauour and mercy of our Sauiour toward Thomas yea and in him a representation of his exceeding great mercy toward the rest of the Disciples and toward vs and all christians to this day and to the end of the world to be considered in diuers branches Which are they Question First in thâ—t our Sauiour restraineth and holdeth in the waywardnes presumption of Thomas that he keepeth him from falling away Answer or departing either from himselfe or the society of his fellow Disciples and brethren Secâ—nâ—â—y in that he vouchsafeth for Thomas sake and in pity of him to shew himselfe to his Diâ—ciples againe when Thomas was with them and tâ—at in like manner as he had done be oâ—e both for the miracle of his strange and sudden presâ—nce and also touching the words of his gâ—eeting or rather blessing Peace be vnto you Thirdly in that he giueth leaue vnto Thomas for his satisfaction to feele both his hand and his siâ—e if he would Fourthly in that he doth very gently and nothing roughly and seuerely rebuke and direct him Fiftly in that he giueth him victory against all his waywardnesse and vnbeliefe yea in that he giueth him grace to make an excellent profession of his faith Finally in that he doth gratiously incourage him to beleeue by shewing that hee hath pardoned his wilfulnesse yet so as hee doth gently againe rebuke it and yeeldeth a more speciall commendation to such as shall yeelde themselues more teachable and tractable then he hath done Explication All these things doe indeede notably declare and set forth vnto vs the wonderfull mercy of our Sauiour towards his poore fraile Disciple as they are euidently coÌ„teined in the present text Wherin also Thomas thus singled alone may well be a looking glasse to shew vs all our owne naturall corruption and vnfitnesse to beleeue the mysteries of the kingdome of heauen like as the other Disciples were more ioyntly in that appearance which went before insomuch that not without many helps and remedies as wee haue seene they could be brought to beleeue that principle of religion to be true which was euident before the view of their bodily eye And verily such is the state and condition of vs all For vntill the Lord vouchsafe in mercy to looke vpon vs whether at the eight day after wee haue neglected the meanes of our saluation or eight or eighteene yeares after that we remaine still the same that is crooked and peruerse and altogether vnapt to beleeue and vnderstand the mysteries of the kingdome of heauen But let vs consider the mercy of our Sauiour toward Thomas a litle more fully in the particulars And first that Thomas had entered yea had waded very far and more then ouer his shooes into a most wayward and dangerous course it is of it selfe very plaine Yea so that if our Sauiour had not beene exceeding gratious vnto him he should no doubt haue easily fallen away and come to haue bin an Apostate infidell But our Sauiour to the end he might confirme the word which he had once spoken that of all that the Father had giuen him he had lost none but the childe of perdition which was Iudas the traitour he would not suffer either Thomas or Peter or any of the other besides vtterly to fall away from him And therefore it was that he gaue Thomas a heart to keepe with his brethren and to continue his society with them vntill he might be convicted of his sin and so be brought to beleeue this Article of the resurrectioÌ„ The same grace also may be a comfort vnto our selues though wee are in many things ignorant and weake For so long as any hold fellowshippe with the rest there is hope that though they be very ignorant and weake yea full of many great infirmities that the Lord will in time cure and heale them all But if any should by waywardnesse seperate themselues vtterly from their brethren they doe then take the very high way to endlesse wofull destruction as the Apostle teacheth in the 10. chap. to the Heb. ver 25 39. For the auoyding whereof let vs take heed of the beginnings that is of wilfull or willing neglecting of any one sermon or prayer that we may be at We know not what a blessing we may loose c. It is an excellent saying of M. Beza Certissimum est experientia comprobatum semel sponte neglectae coÌ„cionis alterius tertiae coÌ„temptum sequi tandemque taÌ„ procul à via recedentes vix in illam posse regredi sane nimium frequentia ordinaria sunt eorum exempla qui praecipites in haec pericula feruntur That is It is a most certaine thing and confirmed by experience that one sermon willingly neglected causeth the contempt of a second and of a third to follow vpon it yea so that at the last men goe so far out of the way that they hardly returne into it againe And verily the example of such as are carried headlong into these dangers are too ordinary Hom. in Hist Resur 17. This therefore was the great mercy of our Sauiour to Thomas that he gaue him a heart to keepe still with the rest of the Disciples how wayward soeuer he was Secondly it was a further fruit of his pity compassion ouer him in that it pleased our Sauiour after a few daies to shew himselfe againe in like maner as he had done before that Thomas might be confirmed from his owne sight as well as the other were In like manner I say as was answered both for the miracle of his strange sodaine presence in that as the text saith again he came when the doores were shut stood in the midst of theÌ„ and also touching the same words of his salutation Peace be vnto you Of the which both his diuine action and also of his gratious speech insomuch as we haue spoken of them before here is no other thing to be obserued concerning either of them we wil not stand to set theÌ„ down againe but choose by reference at this time to moue euery one to call theÌ„ to mind Only let vs obserue how like our Sauiour is vnto himselfe how behoofeful it is that we should by the same words meanes be edified in the faith rather then to hunt after that curious variety which our vaine mindes through that lightnesse which is in them are inclined vnto And now thirdly how wonderfull is the mercy and compassion of our Sauiour in giuing wayward Thomas leaue to take that proofe of his very true bodily presence which he himself presumed after a sort to prescribe vnto our Sauiour or else said flatly that he would not beleeue For our Sauiour said Thomas put thy finger here c. The which words we call giuing
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
this further fruite and excellent benefite of the ascension of our Sauiour that thenceforth of his most royall bountie hee hath giuen most plentifull gifts vnto his Church both gifts of callings and offices and also gifts of manifold graces for the execution of the same to the replenishing of his whole Church from time to time For vnto euery one of vs saith the Apostle is giuen grace according to the measure of the gift of Christ Wherefore he saith that is the Psalmist whom the Apostle alledgeth saith when he ascended vp on high he led captiuitie captiue and gaue gifts vnto men c. that hee might fill all things And the Apostle to make the matter plaine hee addeth yet further Hee therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastours and Teachers For the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Till wee all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ c. Yea the holy Scriptures of the newe Testament a most faithfull record of the Gospell Preached by the Apostles and deliuered vnto vs in holy writings it is verily a fruite of the Ascension of our Sauiour and that also a very great one to vs and to all the ages succeeding the Apostles times euen to the ende of the world For otherwise how should the ages following specially those something more remoued haue enioyed so pure and plentifull a fruite of their Preaching had it not beene for this holy record of their Doctrine in writing Surely the defection from the truth foretold so speedily by them and euen beginning in their dayes hasted on so fast according to the common prouerbe An ill weede groweth a pace that the truth without recouerie by any ordinarie meanes would surely haue beene vtterly peruerted by the bastard traditions and doctrines of men in a short time Thus then though our Sauiour Christ be naturally absent in body euer since his ascension into heauen yet he is and alwaies hath bin spiritually present with his true Church and chosen people by his diuine presence walking as it were in the midst of the seuen golden Candlestickes taking care for them all Reuel 1 13. and chap 2 1. c. According to his most holy and gracious promise Mat 28.20 Loe I am with yee alwaies vntill the end of the worlde Amen But because the accomplishment of all this neither was neither could bee at once and immediately vpon the ascension of our Sauiour therefore the accomplishment of this fruite must be referred to the Article of the perpetuall sitting of our Sauiour at the right hand of God though the beginning and as it were the first fruites of the consideration of these fruites doe belong also to the Ascension seeing hereby all that followeth tooke that glorious effect which insued vpon it Question But is there no other fruite of our Sauiours ascension yet behind Answer Yes We haue a fift yea and also a sixt fruite beside all the former in that like as by the resurrection of our Sauiour our mindes are first raised vp to newnesse of life and our bodies also haue thereby a pledge as it were that they shall rise againe at the last day so by the vertue of his ascension apprehended by a true and liuely faith our mindes are yet further lifted vp and confirmed in the studie and practise of all heauenly and spirituall duties in certaine hope that our soules shall be taken vp into heauen immediately after this life And not onely so but by the ascension of our Sauiour we are further assured that at his comming againe to iudgement at the end of the world our bodies their soules ioyned to them againe shall be taken vp by the cloudes like as he himselfe was taken vp that so we may for euer liue and raigne with him and all the thousand thousands of his Saints and holy Angels in the heauens Touching the fift fruite that is the further lifting and drawing vp of our mindes Explicatiō proofe to the loue and care of heauenly studies and duties of godlines by the faith of the ascension of our Sauiour let vs consider what hee himselfe faith speaking of his lifting vp vpon the crosse by his death Iohn 12 32. saying If I were lifted vp from the earth I will drawe all men vnto me Now therefore seeing his lifting vp vpon the Crosse which was indeed with extreame reproch was mightie to begin so great a worke how shall not his lifting vp to the heauenly glorie duly of vs looked vp vnto be much more mightie to perfect that which is already so well begun For so it is written Acts 5 30.31 The God of our Fathers hath raised vp Iesus whom yee slewe and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and remission of sinnes And now last of all in the sixt place that not onely our soules shall bee receiued into the heauenly places God hath prepared a kingdome for his people from the beginning of the world to wit in his eternall counsell Mat 25 34. Our Sauiour Christ is gone vp into heauen to prepare places in his kingdome as one that actually executeth the counsell of his Father c. so soone as they depart this life but also our bodies at the last day as a fruite of the ascension of our Sauiour Christ we haue his owne promise Iohn 12 26. If any man serue me let him followe me for where I am there shall also my seruants be and if any man serue me him will my Father honour And chap 14 2.3 In my Fathers house are many dwelling places if it were not so I would haue told yee I goe to prepare a place for yee And though I goe to prepare a place for ye I will come againe and receiue ye to my selfe that where I am there may ye be also And chap 17. verses 22.24 And 1. Thes 4 13 c touching our bodies thus writeth the faithfull Apostle of our Lord Iesus Christ yet more expressely The Lord himselfe shall descend from heauen c. Then shall we which liue be caught vp with them also in the cloudes to meete the Lord in the aire and so shall be euer with the Lord. Wherefore saith hee comfort your selues one another with these words Thus then wee see that the ascension of our Sauiour Christ into heauen is an Article of our faith many wayes verie beneficiall and comfortable vnto vs yea so was it to the Apostles euen from the instant time thereof For they as it is written Forth-with returned from the mount of Oliues The Duties whence our Sauiour ascended to Ierusalem with great ioy reioycing no doubt in assurance that our Sauiour was not onely verily
and in truth risen againe but also that hee was truly ascended vp into heauen and that from thence they should receiue the gifts of the holy Ghost which our Sauiour had promised to send downe vpon them Luke Acts 1.12 and in the Gospell 24.52 And much more ioyfull was it vnto them after the receiuing of the gifts of the holie Ghost as it followeth in the next verse For of that time chiefely the Euangelist seemeth to speake in that he affirmeth That they were continually in the Temple praising and lauding God The certaine truth whereof and of the whole Gospell hee assureth and concludeth with the word Amen like as wee haue seene before Matthew and Iohn to haue done The like ioy ought we to haue yea increasing more and more therein with all holy thankfulnes and the declaration thereof by all good fruites of dutie which may argue the same The which graces God of his infinite mercy grant vnto vs euen for Iesus Christes sake Amen ANd now hauing thus finished the comforts and found that the ascension of our Sauiour is a matter of ioy yea of singular ioy as his conception and birth was to the virgine Marie and to Elizabeth and to the Sheepheards and as his resurrection was to Marie Magdalen and to the Disciples let vs come to inquire out the duties belonging to that comfort and ioy which faith apprehendeth therein Question What duties may these be Answer To speake more generally It is our dutie as a fruite of our faith in our Sauiour ascended vp into heauen to endeuour so much the more cheerefully to goe forward with mightie increases both in the mortification of the remnants of all sinne abiding still in vs and in the minding and doing of all holy and heauenly duties of a godly life in all the dayes that we haue to liue heere vpon the earth Explicatiō It must needes be so in all proportion of good reason For the proofe whereof wee may take the example of the Apostle Paule and other faithfull Christians of whom hee writeth Philippians 3.20.21 saying Our conuersation is in heauen from whence wee looke for our Sauiour c. Wee may likewise take for proofe of it the prayer of the saide Apostle Colos 1.9.10.11 And his exhortation chap. 3.1 c. And the precept of our Sauiour Matth. ◠19.20 21. Lay not vp treasures for your selues vpon earth c. But lay ye vp treasures for your selues in heauen c. For where your treasure is there will your heart be also To the which purpose it may profitable for vs to consider in what phrase of speech the holy Scriptures doe speake of the seruice of GOD and of all his holy waves namely in that is saide The way of life is on high to the prudent to auoide from Holi beneath Prou. 15.24 and in that the seruants of God are saide To haue lifted vp their hearts to seeke God and to haue lifted vp their prayers to God c As 2 King 1◠4 and 2. Chronicles 32.20 And Psalme 25.1.15 Reade also Psalm 123. Verily our Sauiour Christ truly beleeued in as being ascended vp into heauen cannot but be a most effectuall loadstone to drawe vp the mindes of those that be his vnto him how heauie and lumpish so euer they be in themselues Whosoeuer therefore doe not lift vp their mindes vnto heauen-ward but still like swine are groueling and rooting in the earth they shew plainly that they little know what the faith of this Article doth meane And thus much something more generally of the duties of faith belonging to the comfort of the ascension of our Sauiour Question Now more particularly how may wee consider of the duties belonging to the same Answer They may be gathered from the particular comforts aboue rehearsed Shew how First in that our Sauiour ascending vp into heauen left his blessing behinde him euerie one of vs ought to walke in the duties of our seuerall callings speciallie the Ministers of the word in sure trust of good successe we giuing as we are bound all diuine worship honour and praise to the Lord our Sauiour after the example of his holy Apostles when they saw him to ascend Secondly insomuch as our iustification in the sight of God is so clearely confirmed by the ascension of our Sauiour wee ought to rest more quietly and peaceably in it without any looking this way or that way to any thing else as the Apostle Paul teacheth Rom. 10 6.7.8 9.10.11 Thirdly seeing the ascension of our Sauiour maketh it most manifest vnto vs that he hath vanquished all our enemies wee ought so much the more cheerefully to serue God in holines and righteousnes without feare of them or giuing place to any doubt or feare arising in our owne consciences that might any way hinder the same our seruice vnto him Fourthly seeing hee hath by the same his ascension inlarged the bountie of his gifts and graces that they might flowe forth as a more full streame to the end of the world we are to account it so much the more vnworthy a thing that any professing the name of Christ should be ignorant and vnbeleeuing or to dam vp the passage of knowledge and faith against our selues or hauing gifts to be proud of them or not to imploy them wholy to the glory of God and edification of his Church and people Fiftly insomuch as our Sauiour hath ascended to shew vs that our mindes should be set vpon heauenly things and therefore hath promised to send the holy Ghost to be our comforter it were a shame for vs to lye still groueling in the sinfull lustes and pleasures of this world as if all our comfort lay in them and not rather to shewe our selues to be as pilgrimes and strangers in it and to rest and stay our selues vpon God alone for all our consolation according to the holy intreatie of the Apostle Peter 1. Epist chapter 2. 11.12 Finally seeing our Sauiour is ascended to prepare places for vs in heauen it is our bounden dutie to prepare our selues and all that belong vnto vs Pastors their flockes Parents their children c. that we may in Christ Iesus be found meete to be receiued vnto them and euen to long after the same according to the example of S. Paul and other ancient Christians of that time 2. Cor. 5.12 c. but not till we haue finished our course fought the spirituall battailes of God and kept the faith as wee are else where aduised by the spirit of God and by the ministerie of the same his holy Apostle Explication These are the good duties in deede which the comfort of faith in the ascension of our Sauiour into heauen calleth for at our hands and which we stand hound to yeeld in regard thereof And if we doe not prepare our selues and prouide the mariage garment how I pray you may we looke to be admitted for guests in his heauenly Kingdome wee should shew our selues vnworthie the
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
Prophesies which were giuen forth concerning this soueraigntie of our Sauiour and this mightie administration of his kingdome from the right hand of God long before as Psal 110.1 c. The Lord saith the Princely Prophet King Dauid saide to my Lord Sit thou at my right hand vntill I make thine enemies thy footestoole The Lord shall send the rod of thy power out of Sion c. The whole Psalme is nothing else but a propheticall description of the mightie fruites and effectes of the royall Priesthood and Priestly royaltie of the kingdome of our Sauiour Christ in the subduing and ouerthrowing of his enemies from the glorious right hand of God And so also saith the holy Apostle Paul 1. Cor 15.25 from the authoritie of the same Psalme he must raigne till he hath put al his enemies vnder his feete In which words of the Apostle two things are well worthy to be obserued of vs. First that he interpreteth the sitting of our Sauiour at the right hand of God by this word to raigne because thereby as hath beene shewed alreadie his most high and kingly authoritie is signified Secondly that he referreth it vnto our Sauiour Christ which the holy Psalmist attributeth vnto God insomuch as the Lord doth that by our Sauiour Christ to whom he hath giuen all power and authoritie for the gouernment of his Church which the Prophet saith that God would doe himselfe And so he doth indeede though not imediately but as it were by the hand of our Lord Iesus Christ This most high souereigntie of our Sauiour was likewise prophesied of by the Prophet Daniel as we read cha 2 verses 44.45 The God of heauen saith Daniel shall set vp a kingdome which shall neuer be destroied and this kingdome shall not be giuen to another people but it shall breake and destroy all these kingdome hee speaketh of the proud rebellious monarchies of the world it shal stand foreuer And to his purpose is our Sauiour Christ compared there to a stone cut out of the mountaines without hands that should breake in peeces the yron The letter intēds the 4. Monarchies vz of the Babiloniās the Medes and Persians of the Grecians and Syria Egypt the clay the siluer and the gold that is to say which should breake all other kingdoms how strong or how rich soeuer they should be which wil not submit themselues vnto him For as it is in the 35. verse of the same chapter all the rebellious kingdomes of the world were to become like the chaffe of the sommer flowers which the winde carrieth away so that no place is found for them But as touching the stone which smote the image that should become as the Prophet saith a great mountaine and fill the whole earth And againe ch 7. v. 13.14 As I beheld in visions by night behold one like the Sonne of man came in the clowdes of heauen and he approached vnto the aucient of dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people languages and nations should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his kingdome shall neuer be destroied And in the same chap verses 26.27 The same holy Prophet foretelling the afflictions which should befall the Church through the crueltie of tyrannous persecutors saith that the iudgement should sit to take away the dominion of the persecutor to consume and destroy it to the end And as the Prophet addeth further The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people af the most high whose kingdome is an euerlasting kingdome and all power shall serue and obey him The Prophet Daniel I confesse doth in these words first of all speake to comfort the Iewes to describe vnto thē what their estate should be vntil the cōming of our Sa Ch into the world and that though many tirants should arise to trouble them yet should they be suppressed by the hand of God Neuertheles his prophesie extendeth it selfe further yea euen beyond all extent of time as his wordes doe plainly shewe And euen that also which did most properly concerne the Church of the Iewes it containeth a proportionable resemblance of the state of the Chistian Churches such as it was afterward in the like times of their persecutions vnder the like vnmercifull tyrants And in this respect many things are spoken in the Reuelation of the new Testament in way of reference or by allusion at the least to this prophesie of Daniel and to some other of the holy Prophets Thus Reuel 1.6 our Sauiour is called in these dayes of the Gospell the Prince of the Kings of the earth And chap 19. verses 11.12 c. I sawe heauen open saith Saint Iohn and behold a white horse and hee that sate vpon him was called faithfull and true and he iudgeth and fighteth righteously And his eyes were as a flame of fire and on his head were many crownes and hee had a name written which no man knewe but himselfe And he was clothed in a garment dipped in blood and his name is called the word of God And the warriors which were in heauen saith Saint Iohn followed him vpon white horses clothed with fiue linnen white and pure And forth of his mouth went out a sharpe sword that with it he should smite the heathen for he shall rule them with a rod of yron for he it is that treadeth the wine presse of the fiercues and wrath of almightie God And he hath vpon his garment vpon his thigh a name written The King of Kings and the Lord of Lords And chap 17 14. The Lambe shall ouercome the Kings of the earth for he is Lord of Lord and King of Kings c. Thus then wee see how our Sauiour shall finally preuaile against all the enemies of his Church the which he doth account to be his enemies as was said And also how all the neglect of his Saints is esteemed of him to be the neglect of himselfe according to that Mat 25. verse 42. c. I was an hungred and yee gaue mee no meate c. Verily I say vnto you insomuch as ye did it not to one the least of these ye did it not to me And that he doth likewise take all the iniuries done against them to be done against himselfe we see it plainely from that his owne speech to Saul saying thus vnto him Saul Saul why persecutest thou me And againe I am Iesus whom thou persecutest And therewithall sheweth Saul his dangerous enterprise telling him that it was hard for him to kicke against prickes Act 9.4.5 How as he shall finally preuaile against all his enemies so we are further to consider and to assure our selues to our comfort that hee will in the meane white euermore so wisely order and moderate yea so mightily ouer rule all causes and persons as may best
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ou◠God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto Explicatiō proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4◠And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
declarations of Gods iudgements against sin point forward still vnto this last final iudgement specially that vniuersal iudgement vpon the whole world in the daies of Noah for the generality of it and that other of the burning of Sodome and Gomorrha and the other Cities about them in respect of that kinde of visitation which shal be vpon the whole world at that day when as our Sauiour himselfe saith it shall be with the world like as it was in those daies we may well obserue to this end that when mention is made of the eternal confusion of the wicked of the euerlasting felicity of the godly there is a respect vnto this last iudgemeÌ„t As for example Ps 9.6 7 8 O enemy destructions are come to a perpetuall end But the Lord shall sit for euer he hath prepared his throne for iudgement For he shall iudge the world in righteousnes and shall iudge the people with equity And ver 17. The wicked shal turne into hel and all Nations that forget God And Ps 17.15 But I shal behold thy face in righteousnes when I awake to wit at the resurrectioÌ„ I shal be satisfied with thine image And Ps 49.14 The righteous shal haue dominion ouer theÌ„ in the morning that is in the most comfortable day of the resurrection of the iust whenas hel shal consume the beauty of the wicked fro his house that is from the graue Trem Iun. And ver 15. But God wil deliuer my soule from the power of the graue for he wil receiue me to wit into his heauenly kingdom Selah Read also Psal 125.1 c. to the end And Prou. 10.30 The righteous shall neuer be remoued And Ec. 8.12 13. Though a sinner doe euil a hundred times c. yet it shal not goe wel with the wicked And Isai 33.14 God is compared to burning fire yea to euerlasting burnings according to that wee reade Deut. 4.24 But yet more plainely doe the Scriptures following point vs to the last iudgement to the end of the world and thenceforth the state of the godly wicked for euer Psa 1â—2 25 26 2â— O my God saith the Prophet thou hast aforetime laid the foundations of the Earth and the heauens are the workes of thine hands They shall perish but thou shalt indure euen they shall waxe olde as doth a garment as a vesture thou shalt change them and they shall be changed â—ut thou art the same and thy yeares shall not faile The children of thy seruents shall continue and their seede shall stand fast in thy sight And Psal 145 1. O my God and King I will extoll thee and blesse thy name for euer and euer And verse 21. My mouth shall speake the praise of the Lord and all flesh shall blesse his name for euer and euer And contrariwise touching the wicked Eccles 11 9. Reioyce O young man in thy youth saith King Salomon shewing the vanitie of all youthfull plâ—â—sure not ordered in the feare of God but know for all these things God will bring thee to iudgement And chap. 12.14 God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill And ioyntly both of the wicked and godly Isai 66.14 15 16. The hand of the Lord shall be knowne among his seruants and his indignation against his enemies For behold the Lord will come with fire and his chariots like a whirlewinde that hee may recompenâ—e his anger with wrath and his indignation with the flame of fire For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be manie And verse 24. The worme of the transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh saith the Lord by his holy Prophet Likewise Daniel chap. 12. verse 2. Many of them that sleepe in the earth an vncertaine or indefinite number put for that which is infinite or innumerable shall awake saith the Angell of the Lord to Daniel some to euerlasting life and some to shame and perpetuall contempt Finally Malachie the last of the Prophets Behold saith the Lord by him the day commeth that shall burne as an ouen and all the prowd yea and all that doe wickedly shal be stubble and the day that commeth shal burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the Sonne of righteousnesse arise and health shall bee vnder his winges Thus the last iudgement is not obscurely pointed at though as it were a farre off in the olde Testament But in the new Testament it is most cleare and plaine and it is also more plentifully repeated First by our Sauiour Matthew chap. 8. verses 11 12. I say vnto you that many shal come from the East and West and shall sit downe with Abraham and Isaak and Iacob in the kingdome of heauen And the children of the kingdome shall be cast out into vtter darkenesse there shall be weeping and gnashing of teeth Compared with Luke chapter 13. verses 24 c. 29 30. And againe Matthew 10. verses 14 15. Whosoeuer will not receiue you nor heare your words when ye depart out of that house or that Citie shake off the dust of your feete Truly I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie And chapter 12.32 and verses 41 42. And chapter 13.36 c. 43. Likewise verses 47 48 4â— 50. And chapter 16. verses 27. The Sonne of man shall come in the glory of his Father with his Angels and then shall hee giue to euery one according to his deedes Moreouer chapter 19. verses 27 28 29. and chapter 22.13 14. And chapter 24 a great part of the chapter And chapter 25. the whole And chapter 26. verse 64. Reade also Iohn 5. verses 28 29. And chap. 14.1 2. And chapter 16. 16 c. 23. Thus our Sauiour Christ is plentifull in the repetition of this Article And so are his holy Apostles Acts 3.19 20 21. and chap. 10.42 rehearsed before And chap. 17.31 And Rom. 2.5 6 c. 16. and chap. 14.9 10 11 12. And 1. Cor. 1.7 8. and chap. 4. verse 5. and chap. 15.24 25 26 27 28. and verses 51 52 c. And 2. Cor. 5.10 Philip. 3.20 21. 1. Thes 1.10 And chap. 5.1 2 3. And 2 Thes 1.5 6 7 8 9 10. and cha 2.1 2 c. And 2. Tim. 1.18 And chap. 4 1. Heb. 9 27 28. And chap. 10.25 26 27 c. Iames 2.13 and chap. 4.12 And 1. Pet. 4.5 And chap. 5.4 And 2. Pet. chap. 3. verses 3 4 5 c. Reuel chap 20.11 12 13 c and chap. 21. and chap. 22. Finally Acts 1 10 11. Two Angels doe immediately vpon the ascension of our Sauiour testifie to his Disciples that hee should come againe from heauen as they had seene
warres see that ye be not troubled for all these things must come to passe but the end is not yet 7 For Nation shall rise against Nation and realme against realme and there shal be pestilence and famine and earthquakes in diuers places 8 All these are but the beginning of trouble to wit in comparison of those that should be in the time of the siege of Ierusalem and at the end of the world 9 Then shall they deliuer you vp to be afflicted and they shall kill you and yee shal be hated of all Nations for my names sake 10 And theÌ„ shal many be offended they shal betray one another hate one another 11 And many false Prophets shall arise and deceiue many 12 And because iniquitie shal be increased the loue of many shal be colde 13 But he that indureth to the end he shall be saued 14 And this Gospel of the kingdome shal be preached through the whole world for a witnesse to all Nations and then shall the end come Ex. Here we see that the disciples of our Sauiour propound vnto him a double question And we haue also in these words the answer of our Sauiour something more generally to both as I take it as was said before Bu before we come to the words of the present text it shall be good for vs to consider of the occasion which the disciples took to ask these questions That is euident froÌ„ the latter end of the former chapter where our Sauiour after he had vehemently reproued the sins of the Scribes Pharisies with theÌ„ those that were willingly misled by them he foretelleth threatneth the desolation of Ierusalem Behold saith our Sauiour your habitation shal be left vnto you desolate According also to that which he had said before Luke 19.41 c. Herevpon the disciples instead that they should froÌ„ the most graue sermon of our Sauiour Christ euen grieuing at the contempt done by the rulers against their Lord Master our Lord Sauiour haue held their hearts in the meditation of the hainousnes of sin in the sight of god froÌ„ the coÌ„sideration of his heauy iudgements denounced against it yea so that for the sinnes of the people he would not spare his own citie nor the holy place of his worship they assoone as they came out of the temple do very childishly cast their eies vpoÌ„ the goodly building of it partly pittying to think of the ruine threatned partly imagining as was said that the world should as soon be at an end as IerusaleÌ„ should be destroied And according to their own fond conceit in which they pleased theÌ„selues their senses as if they had neuer seen the temple before one among the rest as Mark writeth ch 13.1 also the other consenting with him would haue induced our Sauiour to turn back to behold the building as they did But our Sauiour doth earnestly rebuke them as the Euangelist Luke maketh this point most plaine chap. 21.6 saying Are these the things that ye looke vpon For so he might very iustly doe specially at this time when they so crossed his doctrine though simply in it selfe it was not a thing meerely vnlawfull to behold the beautie of so goodly a building as the Temple was And therewithall our Sauâ—our doth in the like earnestnesse iustifie and confirme that which hee had before affirmed saying vnto them See yee not all these things Verily I say vnto you there shall not be here left a stone vpon a stone that shall not bee cast downe And that also very iustly because the wicked rulers people of Ierusalem had profaned the worship Temple of God making it of a house of praier a den of theeues because they refused to submit theÌ„selues to the Lord of the Temple c. It is no other thing then that which God hath threatned Ier. 18.9 10. And thus we see what was the occasion whereby the Disciples were moued to ask our Sauiour the double question before mentioned partly because our Sauiour had threatned the destruction of Ierusalem and partly because after they were reproued confirmed against their negligent doubting and gaue heedfull credit to the word of our Sauiour wherein they are to be commended they did therewithall now forthwith imagine of their own heads that the end of the world which our Sauiour had spoken of diuers times before should be at the same time as though the Temple ceremonies thereof were appointed to continue as long as the world should last For this cause foure of them to wit Peter and Iames and Iohn and Andrew as S. Marke reporteth came to our Sauiour then sitting vpon the mount of Oliues and asked him secretly saying Tell vs when these things shall be and what shall be the signe when all these things shall be fulfilled But Matthew maketh the matter more full and plaine reporting their demand or intreatie as was rehearsed thus Tel vs when these things shal be and what signes shal be of thy comming and of the end of the world And Luke recordeth it interrogatiuely Master when shal these things be Thus much for the questions Now let vs come to the answer of our Sauiour wherein this first of all may well be obserued of vs that our Sauiour doth not satisfie their curious desire which was onely to know the time as one would say historically as if all troubles were now ouer and that they should forthwith without any fight obtaine the victory like as all of vs would gladly goe to heauen with as much ease and pleasure as might be but our Sauiour as I was about to say doeth not in his answer somuch respect the intent of his disciples as to teach them those things where of it was necessary that they should be admonished in respect of the diuers tentations and dangers which belonged to the same Our Sauiour therefore instead of making them a direct answer giueth his Disciples warning and in them vs and his whole Church to take diligent heede against these great and perillous dangers before that time shall come First that we be not peruerted in our mindes by any false Christ or false Prophet Secondly that we be not discouraged in our hearts by any outward feares and troubles common in the world or by any persecutions more proper to the Church of God Thirdly that we be not offended or caused to stumble either at the falling away of false brethren or at the declining and fainting of the weake But that contrariwise we remaine faithfull and constant in a zealous profession and obedience of the truth euen to the end And herevnto our Sauiour gaue both his Disciples and vs and the whole Church these three singular incouragements First that he will be most gratiously present and assistant by his most holy and comfortable Spirit in the most grieuous afflictions of all such as will continue faithfull vnto him Secondly that they shall be assuredly eternally saued in
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ„ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌ„ts of your brethreÌ„ kinsmeÌ„ friends some of you shal they put to death These teÌ„tatios indeed are very great as we may easily coÌ„ceiue if we earnestly coÌ„sider of theÌ„ but a little while For wheÌ„ neither bond of nature nor religioÌ„ caÌ„ hold theÌ„ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌ„ce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ„ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌ„fort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ„ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌ„t in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâ—cke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
grace in them to their sanctification it may appeare Gal. 5.21 The fruit of the Spirit is loue c goodnes faith c against whom saith the Apostle there is no law And Iames 2.13 Mercy reioyceth against iudgement Moreouer it may appeare by that we reade in the former Apostle Colos 3.12 Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of mind c. And thus saith our Sauiour himselfe shall men shew themselues to be the children of the most high Luke 6.35 36. Secondly that mercifulnesse and the fruits thereof are of exceeding regard acceptance with God it is euident in other places of holy Scripture though most notably in our present Text. Namely it is euident in that the Lord saith by his holy Prophet I will haue mercy and not sacrifice Hos chap. 6. verse 6. And our Sauiour himselfe sheweth it plainely where he promiseth assuredly that a cup of cold water giuen to any of his Disciples in the name of a Disciple that is because he is a Disciple shall not be vnrewarded Thirdly that the practise of the duties of mercy is both the way to glorifie God and also to attaine to his kingdome of glorie it cannot be doubted of those that know how earnestly and often these duties are commanded vnto vs euery where in the holy Scriptures For a taste whereof reade Exod. chap. 22. verses 21 22 23 c. 27. Deut. 15.7 c. Prou. 19.17 Isai 58.6 7. c. Ezek. chap. 18 7. Micah 6.8 and Zech. 7. verses 8 9 10. Luke 16.9 Make you friends with the riches of iniquitie riches being so called because they are vsually either gotten by fraude and oppression or vniustly detained from the relieuing of the poore that saith our Sauiour when ye shall faile to wit when life shall faile ye they may receiue ye into euerlasting habitations That is that you walking in this way or exercising the duties of mercy may through the infinite mercy of God be receiued into the kingdome of heauen Finally that the conscionable care and ready practise of those fruits of mercie are comfortable assurances to them that practise them that they are the children of God for whom he hath prepared his eternall kingdome we may be assured of it from that saying of out Sauiour Matt. 5. where he pronounceth the mercifull blessed and promiseth that they shall obteine mercie Likewise by the testimonie of Saint Iohn 1. Epist 3.14 We know that we are translated from death vnto life because wee loue the brethren The fruites of which loue hee doeth describe to be in a principall parte the actions of mercie and compassion in relieuing such as want with their worldly goods verses 17 18 19. Thus then we may perceiue how in sundry respects of great vse moment vnto vs the words of our Sauiour For I was an hungred and ye gaue me meate c may well be accounted a reason of the former part of his sentence for the acquiting of the godly As for those that can see no reason of this allegation of our Sauiour but the merit of the workes there mentioned they shew themselues more then purre-blinde And though they seeke for helpe both from Grammar and also from Logicke yet neither of them nor any of their riotous rhetoricke will relieue them in the pride of their opinion The causall coniunction in Grammar doth indeed serue to shew the reason of a former sentence but it doth not necessarily shew a reason from the cause of a thing but as often from the effect and from other kinde of arguments likewise as from the cause And Logicke also teacheth that there be diuers kindes of causes principall and lesse principall c. And of the principall and chiefe causes euery one hath a sufficient power granted of God ordinarily to produce the proper effect Yet that there should be a meritorious cause it cannot in the naturall proprietie of speech which it vseth allow of it And least of all can it allow that the lesse principall cause should in any reason beare the name of merit c such as are the workes of the most righteous in comparison of their eternall saluation though we ascribe the most we may vnto them Hetherto of the words of our Sauiour in such sense as they may be accounted a reason and that in diuers respects without any the least aduancing of the merit of mans workes THe same words of our Sauiour may likewise be esteemed as a law or rule whereby he will frame or order his iudgement Question How may this be Answer It may euidently appeare from hence that our Sauiour will order his iudgement according to his law and Gospel Explicatiō proofe It is true that you say For the faithfull shall be acquited by the Gospel wherevnto the law giueth witnesse as we reade Rom. 3.20 21 22. by the works of the law shall no flesh be iustified in his sight that is in the sight of God for by the law commeth the knowledge of sinne But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and of the Prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And the wicked shall be condemned by the law which the Gospel establisheth as Rom. 2.5 6 c to the 18. verse And chap. 3.31 Reade also Matth. 5.17 18 19.20 And Iohn 3.18 19 20 21. And chap. 12.47 48. And Heb. 4.12 13. This is plaine in our text both on the behalfe of the godly to their saluation and also to the condemnation of the wicked For to the one as we haue alreadie seene hee giueth the praise of well doing in obedience to the law of God which requireth mercie aboue sacrifice And the Gospel as we know pronounceth the mercifull blessed and promiseth as was alledged before that they shall finde mercie But contrariwise as wee shall haue further occasion to consider in the other part of the sentence or iudgement of our Sauiour hee sheweth that the vnmercifulnesse of the wicked which both the lawe and the Gospel do condemne is a great part of the cause of their condemnation For as we reade in the new Testament beside the curse which the law of God a wardeth there shall be iudgement mercilesse to them that shew no mercy Iam. chap. 2.13 Thus much concerning the words of our Sauiour containing the reason or rule of the first part of his iudgement as was said It followeth now in the third place that we come to those words of our Sauiour wherein he cleareth a doubt or scruple which might arise from the same words of the reason in that he saith not to the godly The poore haue beene hungrie and yee fed them thirstie and yee haue giuen them drinke c. but thus I was hungrie and yee fed mee c. For how might this seeme to be so insomuch as our
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
remaining at the commâ—ng of the Lord shall not preuent them which sleepe c. Wherefore comfort your selues one another with these wordes And not onely so but the comfort is great also in respect of the present calling and societie of the Church of God and namely in the vniting of Iewes and Gentiles together As Isai 54.1 c. Reioyce ô barren saith the Prophet that didest not beare breake forth into ioy and reioyce thou that didest not traued with child for the desolate hath more children then the married wife saith the Lord c. And chap 60.1 c. Arise ô Ierusalem be thou bright for thy light is come and the glory of the Lord is risen vpon thee c. And verse 3 c. And the Gentiles shall walke in thy light and Kings at the brightnes of thy rising vp Lift vp thine eyes round about and behold all these are gathered and come to thee thy Sonnes shall come from farre and thy daughters shall be nourished at thy side Then shalt thou see shine thine heart shal be astonished and inlarged because the multitude of the Sea shall be conuerted vnto thee the riches of the Gentiles shal come vnto thee c. And ch 66.10.11.12 13 14. Reioyce yee with Ierusalem saith God by his Prophet and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that yee may sucke and â—e satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord I will extend peace ouer her like a flood and the glory of the Gentiles like a flowing streame then shall ye sucke yee shall be borne vpon her sides and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an herbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies The ground of all the comfort of this Article is that our Sauiour who is the liuing head of the Church is and will be for euer the Sauiour of the whole body which he accounteth to be so great a part of himselfe As Ephes 1.22.23 and chap 5.23 But that we may the more fully discerne of the Comforts let vs consider of them more particularly First in respect of the vniuersalitie of it Secondly in respect of the holines And thirdly in regard of the chiefe cause and fountaine of all which is the most holy and gratious election of God Question First therefore what may be the comfort of faith in respect of the vniuersalitie of the Church Answer It is a great comfort to euery true beleeuer when hee considereth the infinite largenes of Gods mercie extending it selfe to thousand thousands to confirme him for his own part in the hope of Gods mercie toward himselfe he being one poore soule among the rest ExplicatioÌ„ proofe It is true There is none that hath faith so much as a graine of mustard seede so timorous and fearefull or so much doubting of the fauour of God through conscience of sinne but the due meditation of the vniuersall extent and ouer-spreading of Gods mercie must needes greatly relieue and raise vp his weake and feeble soule For seeing the mercies of God are through his rich grace and bountifulnes inlarged to the forgiuing of the infinite sinnes of whole nations wherein are innumerable people how many soeuer of them shall truly repent and turne vnto him yea so as no order state or degree is excluded from grace if they will come vnto him in the name of his Sonne as Isaiah chap 56.3.4 5.6.7 And Iohn 6 37. All that the Father giueth me saith our Sauiour shall come vnto me and him that commeth to me I cast not away Nay as we see plainely Mat 11.28 he is most willing tenderly to imbrace euery one that commeth to him in that he saith Come to me all yee that are wearie and laden and I will ease you And ch 18 10.11 12 13 14. How then should not the poorest and fearfullest soule be incouraged to conceiue some measure of comfortable hope that God hath some drop of mercie for him how many or how great soeuer his sinnes be and how long soeuer he hath continued in them Neuertheles this on the other side must be carefully looked vnto that the largenes of Gods mercy doe neuer make vs secure but contrariwise that from this consideration we doe stirre vp our selues to be so much the more studious to walke in all good dutie before him But of the duties more by and by And of the forgiuenes of sinnes more also when we shall come to that Article Question Now what may the comfort of faith bee in regard of the holinesse of the Church Answer Seeing God doth impute the perfect holines of our Sauiour Christ vnto it and also for our Sauiours sake doth accept vs in that measure of holines which it pleaseth him to communicate vnto vs it is a singular comfort to euery member of the Church that hee shall not be shut out of the kingdome of heauen among the wicked and profane but be admitted among the rest of the saints of God the least whereof is very deare and precious in his sight There is no doubt but euery one that is admitted into the kingdome of grace ExplicatioÌ„ and proofe and abideth therein shall be receiued in due time into the kingdome of glorie according to that of our Sauiour to the Apostle Paule Act 26. verse 18. And Psal 116 15. Precious in the sight of the Lord is the death of his saints This wil be further confirmed from the consideration of the election of God which is the foundation of the Church and of all the holines of it Let vs therefore come to the comfort which faith taketh therein Question What may that be Answer The comfort is exceeding great in that the election of God is most sure and vnchangeable and therefore that none of the elect that is none that is a member of the holy catholike Church can possibly perish but shall be most certainly saued Expli So indeede doth our Sauiour assure vs Matth chap 24 verse 24. It is not possible saith he that the elect should be deceiued by any false Christs or false Prophets that they should be drawne away from the truth of God by them And therefore else-where hee doth worthily make this the chiefe ground of euery mans ioy to whom it doth appertaine that his name is written in heauen Luke 10.20 Wherevpon also ariseth this most comfortable challenge against all aduersaries of our saluation Who shal lay any thing to the charge of Gods elect Rom 8.33 This comfort is not onely for euery mans owne selfe who is for his part one of the elect of God but also in
regard of the stabilitie of the whole church and euery true member thereof according to that of the same Apostle 2. Tim 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And thus as it is written Heb 6.18.19 The stablenes of the counsell of God afordeth vs strong consolation vpon the which the ancre of our soules that is the hope which is set before vs may bee sure and steadfast in heauen against all the stormes and tempests which we shall meete withall while we sayle as it were in the discomfortable and dangerous Sea of this wicked troublesome world Read also Mat 16.18 The gates of hell shall not ouercome the Church There be likewise many comfortable testimonies in the holy Prophets As Psal 46.5 c. God is in the midest of it therfore shall it not be moued And Ps 125 1. They that trust in the Lord shall be as mount Sion c. Isai 54.17 All the weapons that are made against thee shal not prosper c Ioel 2 32. In mount Sion and in Ierusalem shal be deliuerance And chap 3 20. Likewise Obad verse 17. And Micah 7.20 God will performe his truth to Iaakob and mercie to Abraham c. But to the end we may haue our part in this so singular a comfort How may we be assured Question that wee are in the number of the elect of God and consequently true members of the holy catholike Church of God Hereby may we knowe that we are the elect of God Answer if so be we haue receiued his Spirit of adoption and sanctification ExplicatioÌ„ proofe We may doe so indeede For so saith the Apostle Iohn 1 Ep ch 4 13. Hereby we knowe that we dwell in God and God in vs because hee hath giuen vs of his Spirit The which Spirit also as wee haue seene before is as the earnest or seale of our election to salution And therefore it beareth the name of the Spirit of adoption c. Question But that we faile not nor be deceiued in this our comfort how may we know that God hath giuen vs of his Spirit and that wee are sealed thereby vnto redemption and saluation Answer We may know it certainly by the inward effects which the holy Spirit of God worketh in vs and by the outward effects of holines which the same Spirit inableth vs to performe and causeth our Spirits to take delight and pleasure therein from a pure heart with a good conscience and through faith vnfeined ExplicatioÌ„ proofe You answer truly and well For so doth the Apostle Iohn mentioned euen now teach vs 1 Ep ch 2 v. 3. Hereby we are sure that we knowe him if we keepe his commandements And ch 3 23.24 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement For he that keepeth his commandements dwelleth in him and he in him hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs. Now this Spirit leadeth vs into the obedience of Gods commandements whereby also it is discerned to be in vs. Prouided alwaies that our obedience be as was answered out of a pure heart and of a good conscience and of faith vnfained According to that of the Apostle Paul 1 Tim 1 5. Moreouer the fruits of the Spirit whereby his abiding in vs may be assured vnto vs are in many particulars reckoned vp by the Apostle Paule Gal 5 22 23 And Eph 5. v. 9 in many other places Wherein if we take delight with care to practise them in our liues we may assure our selues that God hath giuen vs his Spirit And namely The Duties if we shall be carefull to acquaint our selues with prayer and supplication to God for the increase of these his good gifts and graces For this is a speciall propertie of the Spirit of adoption and sanctification as the same Apostle teacheth vs Rom 8 15. Whereby and by the other fruites of sanctification before mentioned the Apostle doth in the same place verses 14 and 16.17 assure vs that we are such as belong to God and to whom the inheritance of the kingdome of God doth belong For saith he as many as are led by the Spirit of God they are the Sonnes of God For ye haue not receiued the spirit of bondage to feare againe but yee haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If wee be children we are also heires euen heires annexed with Christ if so be that we suffer with him that â—ee may also be glorified with him And marke this well that among many other things the holy Apostle sheweth vs that our willing suffering with Christ that is while wee walke in the holy waies of God is a sure token that wee are in the number of the elect children of God For as he saith further verse 29. of the same chapter Those whom God knewe before he also predestinated to be made like to the image of his Sonne to wit euen in the induring of afflictions c. And to the same purpose of comforting and incouraging of all such that they are the vndoubted children of God tendeth all that which followeth euen to the end of that most comfortable chapter Whervnto also the testimonie of the Apostle Peter serueth notably in the first chapter of his 2. Epistle verses 5 6 7 8.9 10 11. Therefore giue all diligence therevnto ioyne moreouer vertue with your faith and with vertue knowledge And with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindnes and with brotherly kindnes loue c. For as the Apostle saith hereby we shall make our calling and election sure And he assureth vs in the name of the Lord that if we doe these things we shall neuer fall but that an enterance shall bee ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Read also Ps 15. where the Spirit of God by his holy Prophet maketh the same conclusion from a rehearsall of sundrie like vertues in the former part of the Psalme And thus we see that the comfort of faith coÌ„cerning the Article of the holy catholike Church of God is very great and manifold in respect both of the vniuersalitie and holines of it and chiefly in regard of the holy election of God Hetherto therefore of the vse of the doctrine of this Article for the comfort of faith WE are now to inquire likewise after the vse of it touching the fruites of obedience and that in the same order wherein we haue inquired of the Comforts Question First therefore what is the dutie belonging to the comfort of faith concerning the vniuersalitie of the Church Answer Insomuch as there is but one Church of God and that without it here
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
of honour chaines bracelets c. to the dignitie of being the Sonnes and daughters of the most high God and heires of his heauenly kingdome What is this present life which is but as a vapoure full of all labour and sorrowe c. to this euerlasting and most blessed life Let vs read the book of the Preacher with due attention and we shal confesse with king Salomon that it is so Read also Mat 6 19. c. where our Sauiour who is greater then king Salomon telleth vs that the moth and cancker doe fret and consume al earthly treasures and therefore counselleth vs with most wise counsell to lay vp treasures for our selues in heauen that our hearts may be fixed there Reade also Luke 12.32.33.34 And chap 16 8 9. Make yee friendes saith our Sauiour of the riches of iniquitie c. And Iohn 6 27. Labour not for the meate which perisheth but for the meate which endureth to euerlasting life which the Sonne of man will giue vnto you for him hath God the Father sealed To the which purpose consider also and meditate diligently vpon the example of Saint Paul Philip 3 7. c and verses 20.21 And vpon the example of Moses Heb 11.24 c. And vpon that instruction which Saint Paul giueth Timotheus 2. Ep chap 2 verses 1.2 c. to the end of the 13. verse And secondly for the proofe of the second branch of the answer the same examples may likewise well serue Consider furthermore the often exhortations contained in the holy Scriptures where this chiefe benefite of euerlasting life is vsed for a chiefe reason to moue euery estate and condition of the seruants of God both rich and poore magistrate and minister of the word c. to the duties both of their seuerall callings and also to those that belong to them in common in that they are Christians As for example Gal chap 6. verses 7.8 9.10 Be not deceiued saith the holy Apostle God is not mocked for whatsoeuer a man soweth that shall he also reape For he that soweth to his fleshe shall of the fleshe reape corruption but hee that soweth to the Spirit shall of the Spirit reape life euerlasting Let vs not therefore bee wearie of wel-doing for in due season wee shall reape if wee faint not While therefore wee haue time let vs doe good to all men but specially to them that are of the houshold of faith And 1. Tim chap 6. verses 17 18.19 Charge them that are rich in this world c. that they doe good and be rich in good workes and readie to distribute and communicate Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life And touching the dutie of Ministers of the Gospell Reade 1. Pet 5.1.2.3.4 The Elders which are among you I beseech who am also an Elder and a witnes of the sufferings of Christ and also a partaker of the glory that shall be reuealed Feede the flocke of God c. And when the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glory And 1 Tim 6.12 Fight the good fight of faith saith Saint Paul to Timotheus lay thou hold of eternall life wherevnto thou art also called c. Now more generally concerning all Christians read 1. Thes 5.8.9.10 c. Let vs which are of the day be sober c. For God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ who died for vs c. Wherefore exhort ye one another c. Read also Titus 2 11. c. The grace of God which bringeth saluation vnto all men hath appeared And teacheth vs that we should denie vngodlines c. And 1. Iohn chap 3 verse 3. Euery man that hath this hope purgeth himselfe c. And in the Epistle of Iude verses 20.21 Beloued edifie your selues c. looking for the mercie of our Lord Iesus Christ to eternall life From these and such like places of holy Scripture we see plainly what ought to be the scope of euery mans naturall life and of all the studies and actions thereof and that euen because God hath ordained vs to this euerlasting life And not without very iust weighty reasō seeing as was touched before if we looke to haue our enterance and eternal abiding in the kingdome of glory we must of necessitie haue first of all an enterance and some continuance also and proceeding in the duties of the kingdome of grace And that euen from the first time of our calling so long as God shall of his goodnes prolong our liues Read Eccles 12 1. c. Remember thy Creator in the dayes of thy youth c. And Luke 13. verse 24. Striue to enter in at the straite gate c Heb 3 12.13 14. And 2. Pet chap 2. verses 5.6.7 10 11. But how I pray you is this performed or minded of vs Doe we not see the cleane contrary among all sorts and estates of people Euery man almost seeketh after worldly riches and honours how mony may come merily in that they may liue in pleasures and builde their neastes on high c. Euerlasting life is the least part of the thoughts of the greatest part of all sorts of people Verie fewe studie and labour to walke in the waies of the kingdome of heauen Would to God we would better bethink our selues of the holy doctrine of the Gospel concerning the vanitie of riches the vncertaintie of life and the fearefull euent of all inordinate ioyes and endeuours after the vaine things of this transitorie world Read the parable of the secure and voluptuous rich man Luke 12 15 16. Thou foole saith our Sauiour this night wil they take away thy soule c. Read also chap 16 19. c. The rich man died and was cast downe to Hell torments And as our Sauiour saith else where What shall it profit a man to winne the whole world if he loose his soule Verily the benefite of our natural life ought to be of great weight with vs to moue vs to glorifie God the giuer of it as Psal 95 verse 6. and Ps 100. But infinitly much more ought the promise and assurance of euerlasting life to prouoke vs herevnto Thus much concerning the second branch of the answere For the proofe of the third branch read Rom 8 18. I count saith the Apostle that the afflictions of this present time are not worthy of the glory which shal bee shewed vnto vs. Likewise 2. Cor 4.16 17 18. And 1 Pet 4 12 13 14 and 19. Read also the incouragement which our Sauiour gaue vnto all his Disciples Luke 6 20 23. Blessed are ye when men hate ye c. Reioyce in that day and be glad for great is your reward in heauen Dauid hauing the promise of the kingdome of Israel waited for it with patience indured many afflictions and fought many a battell that it might be established vnto him
Christes sake according to his promise whosoeuer he should be This at the least he ought now at the last to haue done death so neare approaching The which because he mindeth not but contrariwise addeth sinne to sinne as it were drunkennes to thirst as the Scripture speaketh yea seeing he doth that which being duly weighed shall be found more grieuous then any other of his former sinnes this of it selfe is sufficient to argue the exceeding greatnes of his wickednes But besides this his sinne may be discerned to be yet so much the greater because he raileth at him who neuer gaue him any occasion wherby he should be prouoked to take stomacke against him as the Rulers of the Iewes might haue pretended though altogether vniustly insomuch as he did most earnestly reproue them for their great and grieuous sinnes of hypocrisie ambition couetousnes false interpreting of the holy Scriptures c. And also because this thiefe doth it then when it cannot be thought that he should haue any way to benefit himselfe by flattering of the Ruler insomuch as he had his iudgement and execution already So that it must needs be iudged to be of extreame and sheere diuellish malice rather then it he had done it onely before hee was condemned or while he had not yet been nailed to the Crosse as we shall haue occasion to note further from the rebuke which the peniten◠thiefe giueth him speaking by the Spirit of God afterward Thus the circumstances doe amplifie the sinne of this most miserable man The manner of his rayling speech doth in it selfe and as it were from the owne bosome likewise sufficiently bewray it selfe For in that he saith If thou be the Christ saue thy selfe and vs he doth not with an humble heart and of simplicity desire our Sauiour to shewe by such a token that hee is the true Christ that he might be moued thereby to beleeue in him No nothing lesse but his meaning is flatly to renounce him as not being the Christ because he accounteth him vnable either to saue them or himselfe Or at the least his meaning is flatly and contemptuously to renounce him as not being the Christ vnlesse he may see and find him to worke that work which he presumptuously and temptingly prescribeth vnto him Now therefore what man among our selues must not needes take in very euill part the request of such a proud begger as should professe vnto vs that if wee will not giue him that which he demaundeth he will not account vs to be any good or honest men but that we are vnmercifull and cruell persons c. So then both the speech of this railer in it selfe as also all circumstances going therewithall doe euidently shew that the sinne of this man in this his rayling was exceeding hainous A fearefull example to admonish vs all to take heede of entering into any euill course of life presuming of repentance at the last for we may see how easie it is for a man to be deceiued in such a conceite yea how easie a thing it is for a man to be hardened more and more to his dying day yea to the last houre and moment hee hath to draw his breath though hee haue neuer so mighty occasions to moue him to repent as we see this thiefe had For he falleth to railing notwithstanding hee hath a most excellent patterne of patience in our Sauiour neither doth he come to any remorse notwithstanding he is rebuked most wisely and perswaded withall by him that was his fellow thiefe whose example of repentance is also most notably layd before him But to conclude this third point of our second part of the most holy Storie of the sufferings of our Sauiour Christ in the time that he was executed that wee may rightly vnderstand it to our full instruction and comfort wee must not onely no nor principally consider the malice of all sorts of these mockers and scorners of our Sauiour who for their parts did nothing therein but increase their own damnation vnlesse happily it pleased God The groūd and history of his leading to be crucified to magnifie his mercy in shewing them their sinne and giuing them true repentance as we doubt not he did of his infinit goodnes to some of them as appeareth in the continuing of the Storie in the Acts of the Apostles but wee are chiefly to looke vnto the most holy and pure iustice of God in all the reproach cast vpon our Sauiour for our sake to the end he might in the willing and patient enduring of it satisfie Gods iustice in bearing the shame and reproach which was due to vs for euer for our damnable pride all other our grieuous sinnes and sinfulnes against the maiestie of God and that he might bring vs into his fauour againe For to this end no doubt and not otherwise did our Sauiour Christ beare the sorrow of all these things which were certainly very grieuous and bitter vnto his most holy and righteous soule in seeing and hearing the wicked misdemeanour of all sorts of his beholders so deepely inraged by the diuell beside that we cannot but vnderstand that his hanging vpō the Crosse by the stay of his sore wounded hands and feete must needes be dolorous to his holy body So that both inwardly outwardly he is a man of sorrowes for vs as the Prophet Isaiah said of him long before ch 53. of his holy prophesie These things thus considered now we come to the fourth point of the second part of his execution that is concerning the miraculous conuersion of the other thiefe within the space of the first three houres wherein our Sauiour continued vpon the Crosse And herein wee are to obserue the exceeding great goodnes and mercy of God and our Sauiour Christ euen as before we obserued the exceeding great sinne and obstinacie of the vnrepentant thiefe For vndoubtedly it was the diuine purpose of God to giue speciall glory to his sonne our Sauiour euen in that whereby his persecutors sought his disgrace to the vttermost that they could They crucified him in the middest of two thieues accounting him and desiring that he should for euer be accounted more vilie off then any common malefactor But God so disposeth of the matter that according as by the title set vp ouer the head of our Sauiour he proclaimeth him to be the King of his Church and a Prince of the saluation of his people so by this most gratious effect he doth really cōfirme the same both in that he doth most miraculously gratiously turne the hart of this thiefe by the spirit of his Sonne the whole Trinity consenting and coniointly working this worke for a mirrour of his grace and to manifest the admirable efficacie of the sufferings of our Sauiour before God euen while he was at this time in the induring of them and also in that according to the request of the repēting thiefe who desired our Sauiour to remember him in his kingdome
hee doth by his owne absolute power and princely authority graunt and assure him to be a partaker of the happines and ioyes thereof as wee shal see more fully when wee come to the words of the promise the which our Sauiour made vnto him euen while yet he was hanging vpon the Crosse For in this part of our text we haue to consider these two things First the conuersion of the thiefe and then the fruit or benefit thereof either of them proceeding of the most free and bounteous grace of God through our Lord Iesus Christ In the first place therefore to the end wee may see more fully into the most gratious and admirable work of God in the conuersion of the thiefe wee are to consider certaine circumstances first and then the manifold and excellent graces whereby his conuersion was manifested The circumstances which doe argue the wonderfull mercy of God were these First because the party conuerted was one that had beene accustomed to sin yea grown to a great height in it and therfore was it more hard for him to turne his heart vnfainedly to God as we may perceiue by that of the Prophet Ieremiah chap 13.23 Can the blacke More saith the Prophet change his skin or the shee-Leopard her spots then may ye also do good that are accustomed to doe euill We are by nature prone to sin but custome is another nature which maketh vs as wee may say two-fold more the children The ground and history of his crucifying or rather the seruants and slâ—ues of sinne then we were before Secondly the thiefe was conuerted euen at an instant aboue all that could be expected so that herein was fulfilled in one excellent example and that after a rare maner that saying of our Sauiour Christ Iohn 2.8 The wind bloweth where it listeth thou hearest the souÌ„d therof but canst not tel whence it coÌ„meth nor whether it goeth so is euery man that is borne of the spirit It is a work aboue all that reason can see into We can perceiue when our hearts are once conuerted that God hath wrought a new worke in vs because we are otherwise minded now then before wee delight in the word in prayer in the company of the children of God c. Which we had no delight in before but they were of no reckoning with vs nay they were tedious irksom vnto vs. But the conuersion it selfe is a work aboue the comprehension of reason And specially such a suddaine and effectuall conuersion or regeneration as this of the thiefe was And the rather also because as we are to obserue in the third place hee was coÌ„uerted without ordinary meanes For our Sauiour spake nothing vnto him to informe him in the waies of God by outward sound of voice to the hearing of the eare which is the ordinary meanes of conuersion For faith coÌ„meth by heâ—ring Neither did any of the Rulers either Priest or Scribe or Pharisie there present the office of a Preacher to instruct exhort him to repentance No no they were so addicted to mock reproach our Sauiour that they cared not what became of the soules of either of the poore sinners no more then they had before of Iudas when they saw his soule in distresse for his most wicked treason coÌ„mitted against his Lord Master Math. 27.4 What is that to vs say they see thou to it So heerâ— none of them all make it any part of their care Such carelesse vnconscionable Pastors and Guides were they Nay rather as the other thiefe was made worse by their example in mocking our Sauiour so had this poore soule also if the Lord had not mightily succoured him against all contrarie meanes and occasions of perdition Thus then the circumstances of this work do seruâ— notably to magnifie the greatnes of it But the maniâ—old excellent graces themselues wherby it was manifested are a more full illustration of it Of these let vs now consider The excellent graces wherwith the thiefe coÌ„uerted was immediatly indued and furnished were many but they may be considered all of theÌ„ from these 4. branches of the text First from that which sheweth what his reproofe was to his fellow in rebuking his railing Secondly froÌ„ that which containeth his coÌ„fession both of his own sins the sins of his fellow together with his acknowledgement of their iust desert touching the punishment which was inflicted vpon them by the sentence of the Magistrate Thirdly froÌ„ that which sheweth how he iustified our Sauiour Christ Fourthly from that which setteth forth his prayer which he made to our Sauiour The words of the reproofe whereby he rebuked the railing of his fellow were these Fearest thou not God seeing thou art in the same condemnation that is in the condemnation which Pilate pronounced against either of vs as well as against him or seeing thou art en tô au tô crimatâ— that is in the condemnation it selfe or present condemnation as M Caluine interpreteth it Iâ— the which reproofe first of all it appeareth euidently that this repenting thiefe was effectually touched with the true feare of God and that also from the conscience of his sin by occasion of that heauie punishment which he now saw felt by the iust hand of God to be cast vpon him for the same For if he had not been truly taught by the Spirit of God to make the right vse of his own affliction he could not in such manner as he doth reproue his fellow in whoÌ„ he saw these graces wanting And further froÌ„ this his gratious earnest reproof it is likewise euident that hee was inflamed with a holy zeale to the glory of God grieuing to heare our Sauiour Christ so blasphemed railed vpon and also with loue and compassion toward his companion whom he saw to offend so grieuously this way aboue all his other sins and therfore if it might haue been desired to haue moued him to repentance euen as he himselfe through the rich and tender mercie of God in Iesus Christ was Wherefore from this part of the speech of this notable conuert beside the singular graces which God had wrought in his heart let vs diligently obserue these two excellent instructions First what is the cause that men doe run into all licentiousnes and disorder of life in whoring robbing c. to wit euen because the feare of God is not before their eyes For where that is it is a holy bridle to restraine and hold them in according to the holy Prouerb That by the feare of God we depart from euill But where it is wanting there is no care of shunning any sinne as we may perceiue by that which we reade Gen. ch 20.11 and Rom. ch 3.9 10 c. 18. Secondly we are to obserue what ought to be and is vnto the children of God the right vse of all afflictions whether they be such as God by his owne hand doth more immediately cast vpon vs or