good dutie that any of vs should content our selues to know God onely farre off and aloofe as we may say as the manner of the most is but it is our dutie most carefully to prepare our selues to draw neare to him in the reuerend feare of his most gratious Maiestie Wee must grow from faith to faith as it were from one age of Christianitie to another from childehoode to mans estate c. We must serue God both outwardly and inwardly with body and with soule euen from the most secret and hidden power and inclination thereof These are briefly the excellent instructions contained in these holy Scriptures In the vrging whereof I was and now am still the more earnest because whereas euery one seemeth to lay readie hold on this that God is good and that he is a mercifull God as he is indeede very few make conscience to reason from his mercies to prouoke themselues thereby to be more carefull to serue and obey him Yea so much the rather haue I beene the more earnest as my dutie bindeth me because the most part of people doe most vndutifully and vngratiously abuse all the goodnesse and mercies of God to imbolden themselues to securitie yea to a greater licentiousnesse in their sinnes which no doubt is a most grieuous and horrible sinne in the sight of GOD and cannot but verie fearefully indanger all such gracelesse persons to the most heauie wrath of God Question NOw therefore in the last place What proofe haue you for the danger of generall vnbeliefe Answer and disobedience to the Gospel In the 2. chapter of the Epistle to the Hebrewes verses 1 2 3 4. thus writeth the Apostle 1 Wherefore we ought diligently to giue heede to the things which we haue heard lest at any time we should let them slip 2 For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward 3 How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed to vs by them that heard him 4 God bearing witnesse therevnto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne wil. Explicatiō Here we haue a three fold comparison One betwixt the Law and the Gospel Another betwixt the chiefe instruments which God vsed to publish his law to wit his holy Angells and the chiefe publisher of the Gospel that is the Sonne of God himselfe of infinite excellency and authority aboue all Angells The third betwixt the contrary vses and ends of the one and of the other The law by reason of sinne armeth the curse through the righteous iudgment of God but the Gospel offereth saluation to all true beleeuers through the free grace and mercy of God All of these comparisons agree in this generally to declare the exceeding great danger of not beleeuing of not obeying the Gospel insomuch as the mercy of God most gratiously and most honourably offered thereby euen to the eternall saluation of all such as will thankfully receiue it is most wretchedly despised and reiected through vnbeliefe We know also what our Sauiour the Son of God himselfe hath most fearefully pronounced Matth chap. 11.20 21 c namely that it shall be easier for the Citizens of Tyrus and Sidon and for them of the land of Sodome in the day of iudgement then for such as neglect his Gospel ratified and confirmed by so many miracles as he wrought to the same end Reade also Heb. chap. 10.26 c. and chap. 12.18 c. 29. the like amplification of the greatnesse of this sinne agreeable to the former testimonie and declaration in the second chapter It is a most fearefull saying which we reade 2. Thes 1.7 8 9 10. where the Apostle affirmeth that The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not know God and which obey not vnto the Gospel of our Lord Iesus Christ Who shall be punished with euerlasting perd tion from the presence of the Lord and from the glory of his power When he shall come to be glorified in his Saints and to be made maruelous in all them that beleeue Likewise in the first Epistle of Peter chap. 4. verses 17 18. The time is come saith the Apostle that iudgement must begin at the house of God If it first beginne at vs what shall be the end of them which obey not the Gospel of God And if the righteous be scarcely saued where shal the vngodly and the sinner appeare The greatnesse and consequently the danger of the sinne of vnbeliefe is notably expressed by the Apostle Iohn in his first Epistle chap. 5. verse 10. in that hee saith that it is euen as much as if one should goe about to make God a lyar which is most horrible once to thinke Reade also 2. Epist verses 8 9. Looke to your selues saith he to that elect Ladie to whom he writeth and to her children that wee loose not the things which wee haue done but that wee may receiue a ful reward Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God But contrariwise as it followeth in the same verse hee that continueth in the doctrine of Christ he hath both the Father and the Sonne If ye beleeue not saith the Prophet Isaiah chap. 7.9 ye shal not be established It is a generall sentence to shew that the minde of man is alwaies vncertaine and restlesse further then it is setled by faith to repose it selfe wholly in the liuing God Finally for the danger of vnbeliefe and disobedience to the Gospel reade the fearefull but most true doctrine of our Sauiour Christ Iohn 3. verses 18 19.20 21. He that beleeueth in the Sonne shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God And this is the condemnation that light is come into the world and men loued darkenesse rather then light because their deedes were euill For euery man that doth euil hateth the light neither commeth he to the light lest his deeds should be reproued But he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God And againe verse 36. He that beleeueth in the Sonne saith Iohn the Baptist hath euerlasting life and he that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus we see the exceeding great danger of vnbeliefe and disobedience to the Gospel plentifully confirmed vnto vs. God of his infinite mercy giue vs grace to make our best vse and profite by the gratious admonitions and warnings which are giuen vs against the same NOw for a generall conclusion of the whole doctrine of our christian beliefe one thing yet further I desire to deliuer and
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people Explicatiō proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
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
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
that God doth by faith purifie the heart And chap 26.18 Wee are sanctified by faith in Christ And Galat 5.6 Faith worketh by loue And 1. Iohn 3.3 He that hath hope in God purgeth himselfe This hope is the next and immediate supporter of faith And verily if there were not hope of mercie through faith in God the Father that it is his good pleasure to forgiue sinnes and to receiue sinners to fauour for his Sonne Iesus Christes sake who would yea rather who could haue power comfort to repent theÌ„ of their sins and to turne to God with their whole heartes and mindes c. And yet againe so do we affirme faith to go in order before repentaÌ„ce speaking generally that though the knowledge of the Gospell is one particular grace of repentance yet it is neuertheles the fore-runner of faith like as faith taking his originall from the knowledge of God in Christ passeth into the heart and taking vp seate residence there doth more more purifie both minde and heart yea tongue hand and foote and life and all For as the Apostle Paul teacheth vs With the heart man beleeueth vnto righteousnes Rom ch 10. verse 10. And all true wisedome is euerie where in the holy Scriptures called the wisdome of the heart euen of that heart which is sanctified by faith the which faith as was said euen now hath his seate and as it were his fining refining shoppe or furnace there Read Pro 2.10 8.5 ch 14.33 16.21 ch 22.17.18.19 ch 23.12.15.19.26 and Dan 10.12 Finally Prou 17. v. 16. Wherefore saith the most wise king is there a price in the hand of a foole to get wisedome and he hath no heart As though he shuld say All meanes are in vaine to him that wanteth a hearty affection towards that which is to be sought after c. Surely no grace is any grace of sanctification vntill it descend to the heart and there be allowed and sealed as it were for lawfull and currant by the stamp of faith Now thirdlie that repentance noteth the changing altering of the minde memory will affection froÌ„ that which they are by naturall birth euen erroneous vaine corrupt euery way altogether sinfull to the renewed image and likenes of God in inward puritie soundnes integrity with daylie increase of holy wisdome vnderstanding c it may be proued from that which we read Ephes 4.17.18.19.20.21.22.23.24 Col 3.10 2. cor 3.18 And wheras two things are requisite to this spirituall change first a dying to sin secondlie a quickening or rising vp to newnesse of life wee haue both of them from our Sauiour Christ by the hand of faith the first from the grace and power of his death the other froÌ„ the vertue of his resurrection as the Apo Paul doth most notably declare in the 6. chap of the epist to the Rom. From the beginning wherof he entreth to treate of our sanctification by the Spirit of Christ as a fruit of that our iustification by faith in Christ which hee handled before Finallie that repentance comprehendeth the altering and changing of the outward speaches and actions of life answerable to the inward changing of the minde and affections of the heart from the common course of the children of this wicked world Read Rom chapt 12.1.2 And 1. Corin 6.20 Iames 4 4. and 1. Iohn 2.15.16.17 1. Thessalon 5.3 where the holy Apostle prayeth for the sanctification of the bodie together with the soule the Spirit of the children of God The Practise of Repentance Read also Act 8.22 2. Cor 12.21 Reuel 2.21.22 Luk 3.9.10 and Matth 21.32 In the which places the doctrine of repentance is extended to the reformation of the outward works of the flesh and to the contrarie practise of good outward duties And so Repentance which is principallie inward breaketh forth in the outward fruites thereof that it becommeth a visible thing to the viewe of all men according to the speach of our Sauiour Christ touching Repentance in sack-cloth and ashes Matth 11.21 The Practise of Repentance THis therfore to speak generallie is the nature of true Christian Repentance according to the former description of it The which because it may be made the more cleare and familiar vnto vs from the practise of the people of God in whom God hath wrought this excellent worke of his holy Spirit let vs now proceede to take a viewe therof that so wee may the better informe our selues how wee are to beginne and proceed in a right course after the examples of those who by the grace of God haue gone before vs therin Tâ—e practise is answerable to the doctrine Yet so as it is not alwaies after one vsuall course but sometimes more speciall vpon more speciall occasions namely in respect of some more grieuous and predominant sinne at the first conuersion whether of one or of many and by reason of some particular relapse of such as haue formerly repented them For in such cases the inferiour helping causes or as one would say the common affections of repentance whether going before as preparatiues or following after and accompanying the seuerall partes therof eyther touching mortification of sinne or quickening to newenesse of life they ought to be so much the more vehement and intentiue The profession also of repentance is either more publike or more priuate Ordinarie by meanes of Gods word and Gospell preached and the execution of the prescribed censurâ—s and discipline of the Church of God or extraordinarie as it pleaseth God to worke either by the same meanes or any other way in a more then ordinarie course Examples hereof wee haue in the holy Scriptures both of the olde and of the newe Testament Of the more publike and extraordinarie practise and profession of repentance by many we read Exod. 32 verse 19 c. to the ende of the Chap. And Chap. 33 5 6. Where we read that Moses and the Leuites did by the sword take vengeance of the chiefe of them that were most forward in the sinne of making and worshipping the Idoll-calfe And that Moses praied to God for the people And that all the people humbled and abased themselues in the sight of God A declaration whereof was their sorrowing and laying aside of their costly raiment they thereby acknowledging themselues vnworthy of the common mercies of God and much more vnworthy to be accepted for a peculiar and holy people vnto him And Iudges Chap. 2 4 5. At the fearefull threatening of God that because of the great sinne of his people in sparing the heatheÌ„ Idolaters he would not cast them out before theÌ„ but that they should remaine among them as thorns in their sides c. They mourned and wept so aboundantly that the place where they did so doth beare the name of weeping And 1. Sam 7.6 The people of Israel in their fast did as it were poure out riuers of teares in great
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred Explicatiō and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe cōtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
Credere Deum sc esse Credere Deo and Credere in Deum For as touching the former two the wicked may doe them the last onelie is proper to the children of God And although in the holy Scriptures as they are written in the Hebrewe and Greeke languages there is not so exact a difference put betweene these kinde of phrases yet they must be diuerslie vnderstoode and interpreted according as they are referred either to GOD or to man For although the preposition Beth in the Hebrewe be ioyned with the word of beleeuing when it is referred to men as well as to GOD as wee finde it Exodus 14.31 and 2. Chronicles chap. 20 verse 20. As though wee should in our language reade it thus Beleeue ye in the Lord and in his Prophets yet of necessitie must wee vse a differing interpretation because GOD onely is simply and for himselfe to be beleeued in but no creature no not the holy Prophets are to be beleeued but for the Lords sake and according to the Lord as they are faithfull witnesses of his vndoubted truth And againe although sometime the Preposition Beth which is in the Hebrewe as Genesis 15.6 is left out in the Greeke allegation as Romanes 4 3. yet wee are to vnderstand Paul as well as Moses to speake of one and the same true and vndoubted iustifying faith For both of them speake of one and the same faith of Abraham who most faithfully and firmely beleeued in God The same is to bee saide of diuers other places of the newe Testament that the word of beleeuing vsed without a preposition as Acts 27.25 and 2. Timothie 1.12 Acts 8.37 Romans 10 9. doth note the true Christian faith as well as where the preposition is added as Iohn 6.29 and 1. Ep 5.10 Rom. 4.5 and 1 Tim 1.16 Finally sometimes though the preposition be added as Iohn 2.23 and chapters 12 42 yet the word of beleeuing so vsed doth not note a true and vndoubted faith in some of those that are saide to beleeue in Christ But of this enough though not vnprofitable as I trust Hetherto of the meaning of this article of our faith I beleeue in God NOwe let vs come to the fourth point of our inquirie touching the same Question What are the comfortable fruites and benefites which belong to that gratious promise which GOD of his mercie hath made to all and euerie one of those that shall beleeue in him that hee will assuredly bee their God Answer To speake generally It is our whole blessednes and our onely true glorie and reioycing that wee haue the onely true GOD for our GOD. For our safetie and whole welfare vnder his protection and gouernment in the way of his true worship and seruice yea euen in the manifolde afflictions and trials of this life it is infinitely to be preferred aboue all worldly riches honour and pleasure whatsoeuer might be enioyed vnder the most flourishing gouernment and defence of the richest mightiest and bountifullest Monarch of the whole world Explicatiō and proofe It is verily so according as the Lord our GOD is of infinite wisedome and power and of vnmeasurable riches and mercie c. aboue all the Potentates and Rulers in the whole world For the proofe whereof wee shall not reade in vaine Psalm 33 12. and Psalme 89.15.16 c. and 144.15 and 146 5. Wee may see the confirmation heereof further if wee reade Psalme 84.4 5 9 10 11 12. and Psal 141.4.5 And seeing as hath beene alreadie shewed GOD is all onely goodnes perfectly good and the alone fountaine thereof it must needes bee that it is the onely happinesse and as wee may say the summum bonum the perfect blisse of the whole Church and of euerie member thereof to haue God to bee their God and to participate of that goodnes The Comforts and benefits which is infinite in him Reade Genesis 17.7 8. I will establish my couenant saith the Lord to Abraham betweene mee and thee and thy seede after thee in their generations for an euerlasting couenant to bee GOD vnto thee and to thy seede after thee c. It is the couenant of all mercie not onely concerning the blessings of this life but also concerning the happinesse of the life to come as our Sauiour Christ interpreteth it Matthew 22.31.32 Luke 20.35.36.36.37.38 Reade also Ezek. 36 26.27.28 c. 37 38. And Hebr 8 10. And chap. 11.13 14 15 16. Verily there is no doubt but if wee doe truly beleeue in our onely true God wee may assuredly perswade our selues that according to his manifold and most gratious promises hee will vse his diuine wisedome power mercie iustice faithfulnes and truth to our vnspeakeable benefit aboue all that wee can aske or thinke For what comfort and securitie can be greater nay what can be equall to this to haue the most gratious promises of him who is most faithfull made vnto vs Psal 36.5 and 89.2 and 146.5.6 To haue the most readie aide of him that is the strongest Rom. 8.31 To bee guided by the counsell of him that is the wisest Psal 16 7. and 73.24 Who knoweth how to deliuer those that be his out of their greatest perils dangers 2. Pet. 2 9. in so much as to him belong the issues of death Psal 68.20 and 1. Cor 13 13. Finally what comfort can be like to the comfort of a great offender such as wee are all before God to stand at the mercie of him that is most pittifull and mercifull to all such as attend vpon his mercie and craue it of him Psal 86.15 and 147.11 Micah 7 18. c. in so much as it shall neuer be in vaine to call vpon him Psal 17 6 7 8. Behold therefore how all things are in all perfection in the diuine nature of God whatsoeuer may be required to the grounding and establishing of vndoubting beliefe in him If hee did onely perfectly knowe how to doe vs good and were not able to performe it Or if beeing wise and able hee were not willing Or beeing both wise and able and willing if hee were not faithfull and constant to confirme and establish his goodnes toward vs there might be some occasion of doubting But seeing the Lord our God is both perfectly wise and sufficiently able and readily willing and constantly bent to doe vs good yea to make vs for euer partakers of all his mercie and goodnes there is no place left why wee should bee in any the least doubt thereof These comfortable fruites and prerogatiues of faith haue heeretofore caused the Church of GOD to place all faith and trust onely in GOD and so ought they to doe still Yea notwithstanding wee should haue at anie time if so it were possible as valiant and mightie Captaines and Rulers and as tender and vigilant Foster-fathers vnto vs as Moses Ioshua Dauid and other were to them yet must our faith and trust bee fixed onely in the liuing GOD who alone maketh all meanes of
blessing is in it so wil I doe for my seruaÌ„ts sakes that I may not destroy them whole As though hee should say were it not for my seruants sake Israel should bee whole destroied For so it followeth in the next verse in these wordes But I wil bring a seede out of Iaakob out of Iuda that shall inherit my mountaine mine elect shall inherit it and my seruants shall dwell there And Sharon shall be a sheepfold c. And verse 13. Thus saith the Lord God behold my seruants shall reioyce and yee shall be ashamed c. Read also Malâ—ch 3 16 17 18. The Queene of Sheba pronounced Salo seruaÌ„ts to be happy men in that they serued so wise a King 1. Kin. 10 8. but more happy was Salomon himselfe in that hee was the seruant of the most wise God Herein also did king Dauid his father reioyce as Ps 119 124 125. Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me vnderstanding that I may knowe thy testimonies Finally that Gods sentence shall stand on the behalfe of his seruants so as none shall be able to reuerse it it may be perceiued from that we read Isay ch 41 1 c. Keepe silence before me c. And Micah 7 16. The nations shall see and be confounded for all their power They shall lay their hands vpon their mouth c. And Habbak 2 20. When the Lord chief Iustice of a nation giueth sentence none no not of the bench replieth much lesse shall any dare reply when the Lord of Lordes the chiefe Iustice of all the world shall pronounce his sentence and iudgement Read Isay 52 7 8 9. and Rom. 8 31 32 33 34. Question WHat is the comfort of this that the Lord our God is infinite in wisedome and that according as he hath made all things in wisedome as Ier. 1â— 12 and Ps 104 24. Lord how manifold are thy workes in wisdome hast thou made them all so doth he in like perfection of his diuine wisdome order and gouerne them all What I say is the comfort of this Answere It is very comfortable to vs in that hereby we are assured that there is no wisdome nor vnderstanding nor counsell which can possibly preuaile against the Lord. And likewise it is no small comfort to so many as are wise in the Lord and according to the instructions of his holy word that they may thereby assure themselues that they are truly wise and of the truth as the Apostle Iohn writeth 1. Ep. chap. 3 and verse 19. And that no craft or subtiltie of their aduersaries shall finally preuaile against them no more then they can preuaile against God himselfe ExpiratioÌ„ proofe It is true as it is expresly testified Pro. 21 30 Read also Ier. 8 9 ch 9 23 24. Iob. 5 12 13. Luk. 1 51 1. Cor. 3 19 20. Read also Psal 23.4 The Lord is my shepheard c. Yea though I should goe through the shadow of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Question Now what is the coÌ„fort of this that the Lord our God is likewise not onely long suffering of great patience toward vs when we offend him but also infinite in all goodnes and mercy according to his owne most free grace and purpose Psal 145 8 9. Answere It cannot but be exceeding comfortable if we consider that no multitude or greatnes of sinne nor any indignitie vnworthines of person can hinder the most free course and as it were the streame of Gods mercy from those that doe truly seeke mercy and forgiuenes at his hands Exâ—licatioÌ„ and proofe Likewise it cannot be but exceedingly comfortable to consider that the mercy of our God yea that the bountifulnes of his mercy is greater then all our wants and miseries can be and that he will in his due time aboundantly succour and relieue vs in and against them all This infinite goodnes and mercy of God is most comfortably described and testified in the 103. Psal verses 8 9 10 c. Read also Ier. 31 10 11 12 13 c. and Mich. 7 18 19 20 and Ezech. 16 1 2 3 4 5 6 c. God is so exceeding in mercy that the wickednes of the wicked cannot altogether alienate and restraine his mercy from them Act 14 17. Much rather then will he be mercifull to his children that feare him Isay 30.18 19 c. chap. 49 15. c. 1. Tim. 4.10 Yea God preserueth bruite beastes much more will he preserue men specially his owne elect children Psal 36.6 and 147 9. and that also most freely euen for his owne sake Isay 43 25. Rom. 9 15. Let vs proceede to the rest Question What is the comfort of this that the Lord our God is perfectly righteous Answere That he wil in his good time right all iniuries and wrongs done to his faithfull seruants and that he will certaineâ—y fulfill both all his promises towards his seruants and also all his threatenings against the wicked Explication and proofe For a proofe of this comfort arysing from the most perfect and incorrupt righteousnes of God Read Ecclse 5. verse 7. If in a countrie thou seest the oppression of the poore and the defrauding of iudgement and iustice be not astonished at the matter â—or he that is higher then they that be high regardeth yea euen he that is the most high aboue them all And further for the proofe of the rest of this answere read 2. Thes 1 6 7. and Heb. 6 1â— Rom â— 25 26 and Psal 119. verses 137 138. Righteous art thou ô Lord and iust are thy iudgements Thou hast commanded thy Testimonies which are exceeding righteous and faithfull And Psal 33 5. The Lord loueth righteousnes and iudgement And Psal 3â— â—â— The Lord loueth iudgement and forsaketh not his Saints they shall be preserued for euermore c. And Psal 45 7. Thou louest righteousnes and hatest wickednes Question SHewe therefore now furthermore what the comfort of this is that the Lord â—ur God is most â—aithfull and true immutable and vnchangeable in all his promises as Psal 89 28 c. and 105.8 and 110.4 and 146.6 Rom. 11 29. Numb 22 1â— Answere Nothing can bee more comfortable then the assurance of Gods euerlasting mercy and fauour to our eternall happines and saluation Explication and proofe It is vndoubtedly true The fauour of God is better then life as Psal 63 3. Thy louing kindnes is better then life therefore saith the holy Prophet shall my lips praise thee And we may all of vs iustly say as we read Psal 60 6 God hath spoken in his holines therefore I will reioyce And againe Psal 56 10. I will reioyce in God because of his word c. And Psal 119 162. I reioyce at thy word as one that findeth a great spoile Yet one thing more and so an end
of this point of our inquirie for this time Question What is the comfort of all these laide as it were in the ballance together I meane that the Lord our God one onely alwaies without any change is both infinitely w se and also infinitely mercifull and righteous and most constant faithfull and true whereunto let vs adde that he is also of an infinite and almightie power What I say is the comfort of all these laide as it were in the scholes together Answere Explication and prooâ—e The comfort hereof shall be found by due estimate to be aboue all valuation waight It shall verily be found to be so to all true beleeuers If as was said in the beginning of this part of our inquirâ—e God did onely perfitly know how to doe vs good but were not able to performe it or if being both wise and able hee were not likewise willing or being wise and able and willing if he were not faithfull and constant to confirme and establish his mercy toward vs there might be some cause of doubt and discomfort But seeing all these meete and are perfectly linked together yea infinitely aboue all that perfection which we are able throughly to discerne so that God is euery way good yea perfect goodnes it selfe and therefore may iustly be called the God of all consolation and comfort as was answered before the comfort of the faith of euery true beleeuer must needes exceede all comfort of sence yea of the vnderstanding it selfe Let vs therefore I pray you here call againe to minde The Duties the holy exhortation of the holy Psalmist Psal 31 24. All yee that trust in the Lord be strong c. Psal 34 8. Tast yee and see that the Lord is good blessed is the man that trusteth in him Let vs againe and againe to the increase of our comfort consider that which is written Psal 37 3 4 c. and 55 22 Heb. 13 56 and ch 6 17 18. Where the Lord to the end hee might certifie vs of his immutable counsell and purpose of confirming his mercy to his faithfull children hee hath added his oath to his promise Doubtlesse the Lord will not leaue the least of his in the least of their troubles much lesse will he leaue theÌ„ in the greatest of them Pro. 24 16. Ps 27 3 4 c. and 76 7 8 145 14 and 146 7 c and Ps 91. Which is to this purpose a most comfortable Psalme And thus feeding and solacing our soules with the comforts of our faith in our one onely true God Let vs cheerefully proceed to the consideration of the duties belonging to the same FOr is it not thinke you most equall that according to the comfort of faith which as hath beene shewed is vnspeakable that there should be at the least in some speciall measure an answerable care and desire to shewe forth speciall fruites of true thankfulnes and obedience to so good a God who is all perfection of goodnes it selfe Question I say is it not thinke you so meete Answere It cannot with any reason be denied but that it is most equall and iust that it should bee so according to the determination of God himselfe who in the beginning of the 17. ch of Gen. saith thus to Abraham the father of the faithfull I am God all sufficient walke thou before me and be vpright ExplicatioÌ„ proofe This indeed may well be a general ground of all obedience as a iust fruite due to the manifold comfort of our faith in one onely true God For in that the Lord saith I am God alsufficient he giueth therby assurance of al protection and blessing according to that ch 15,1 I am thy buckler and thine exceeding great reward And the wordes following in the 17. ch Walk before me they are words requiring all good seruice and dutie as it is further expressed in the other wordes next after them Be thou vpright Or as they may well be englished Be thou entire that is See thou detract no part of holy obedience but obey in one dutie as wel as in another And accordingly there is no doubt but Abraham had conscience and care of walking in such a kinde of obedience before God euen from the comfort of Gods couenant made with him as the former words of God doe declare Read also the notable example of Iosua and of the people of God Iudges ch 24 14 15 16 17. We wil serue the Lord say they all For he is our God But it shall be profitable for vs to inquire more particularly into the seuerall duties as we haue done into the seueral comforts The which though peraduenture it will be found painfull to doe yet in so much as this our labour is imploied about the getting of treasure to the most precious inriching of our poore soules let vs therfore account no paines or trauaile too great to be spent about it remembring well what toile with extreame danger worldly minded men are usually content to indure in an vncertaine hope of obtaining earthly that is to say transitorie and deceiuable riches as our Sauiour Christ calleth them Luke Chap. 16 9 c. And further also let vs herewithall obserue concerning the duties of faith that some of them may be accounted as more appertaining to the truth vprightnes of iudgement Others to the purenes of affection answereable to the vprightnes of the same good iudgement holy discretion And some againe are belonging to life and conuersation as outward fruites of both the former Of these duties therefore let vs henceforth inquire according as the occasion shall be ministred vnto vs and that in such order as we haue inquired after the comforts And first which are the duties belonging to the comfort of this that the Lord who hath created vs vouchsafeth to be our God and that he hâ—th choseÌ„ vs for his inheritance and therefore hedgeth and walleth about buildeth and planteth among vs as it were in his fee-simple esteeming the children of the world but as coÌ„mon or wast and heath ground in comparison of his church Which Answere I say are the duties belonging vnto this comfort Question As the Lord of his most free grace hath set vs vp to be a precious and peculiar people euen as it were a choise inheritance to himself as we haue seene before â—ort is our most Founden dutie as a necessarie fruite of our faith to set vp and aduance him aboue all in our hearts esteeming him as our most honourable portion and inheritance for euer yeelding also at al times the best and most plentifull fruites of obedience which possibly we may Explication and proofe It must needes be so according to thâ—t we read Dâ—ut 26 verses 16 1â— 18. 1â— And Psal 1â— verse â— and Psal 119. verse 57. And Isay chap. â— 1 c. Read also Leuit 1â— â— 4 c. in many verses of that chapter Ye shall doe thus and thus c
of the flesh is enmitie against God The issue whereof is death to those that follow it as it is in tâ—e former verse And Pro. 14.12 Read also 1 Cor. 3.18 Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise ExplicatioÌ„ and proofe For the proofe of the second duty Read Deu. 4 6 7 8 and Ier. 8. ver 9. and ch 9. verses 23 24. as before in the comfort For the third read Ro. 11 33. and Eccles 3 11. He hath made euery thing beautifull in the time and season thereof c. Yet no man can finde out the worke that God hath wrought from the beginning euen to the end And chap. 7 15 16. c. For the proofe of the fourth duty read Psal 34.17 18 19.20 and 68.20.1 Cor. 10.13 Eccles 7 28. Read also Psal 25.10 The way of the Lord is strength to the vtright man In which respect well saith our learned Interpreter Via Domini est per invia That is God maketh way where there is no way For the last duty of giuing God the glory for the gift of all wisedome and vnderstanding Read Exod. 31 1 2 3.4.5.6 1 Sam 18.14 and Isai 28.23 c. to the end of the Chapter Read also Prou. 6.6.7.8 and cha 30.24.25.26 27.28 Ier 8. â— And yet more principally Read Dan. 2 19.20 21 22 23 And in the Ep of Iude verse 25. To God onely wise our Sauiour be glory and maiestie and dominion and power both now and for euer Amen The duties belonging furthermore to the comfort of faith in the almighty power of God and generally touching the work of creation and gouernment we doe here of purpose omit as we did before in the comforts because wee shall afterward haue a speciall occasion to consider of the same WE come to the duties of faith coÌ„cerning the long suffering patience yea the infinite mercy and goodnes of the Lord our God Question Which are they Answere By how much the mercies of the Lord our God are more aboundant toward vs by so much ought wee first of all to take the more diligent heed that wee doe not in any wise despise or lightly esteeme them Secondly that we doe not distrust or despaire of the same his mercies as if there were any defect or failing in them Thirdly that we doe not in any case presume or waxe wanton against them albeit God is easily intreated and ready to forgiue such as offend him ExplicatioÌ„ and proofe These euils euen as very wicked extremities are carefully to be auoided yea to be accursed and abhorred of euery true beleeuer For they are most contrary to the nature of true faith Against the first wherof read Rom. 2.4 Despisest thou the riches of Gods bountifulnes and patience and long suffering We must take heed therefore that wee be not like those gracelesse subiects or children which are ready to despise the clemencie and lenitie of their gentle Princes and Parents Against the second read Ier Lamen ch 3.22 His compassions faile not Read also Isai 1.18 and ch 40. 28. 29. 30. 31. And Rom 5.20 Though sinne aboundeth yet grace aboundeth much more and 1 Tim 1 15. Against the third read Rom 6 1 c. What shall we say then shall we continue still in sinne that grace may abound God forbid c. Read Ep Iude 1 4. Though God be perfectly mercifull yet we must know that he is not so mercifull but that he is iust also We may not thinke God to haue but one eye as it were As he hath an eye of mercy so he hath an eye of iustice As he knoweth how to pitty humbled sinners and repenting sinners c so will he surely punish seuerely euerie obstinate and presumptuous transgressour and rebell He will deale wel with these that are well disposed c but he will deale roughly with those that be froward according to that which we read Psal 18.25.26 This hath God himselfe with so loud a voice proclaimed of himselfe as wee saw before that we neede to speake the lesse of it now Question BVt is there no other duty belonging to that singular comfort which faith taketh in the infinitnes of Gods mercies but only that we abuse theÌ„ not Answer Yes it is on the contrary the most bounden duty of euery one of vs whosoeuer doe beleeue in the mercies of the Lord our God to be so much the more loth to displease him in any thing yea rather to be so much the more carefull and studious to please him in all holy obedience by how much he is not onely more loth to enter into iudgment against vs but also more ready euery way to doe vs the most and greatest good Explication and proofe Thus generall indeed is the duty or as we may rather say the dutifulnes of faith is the comfort of Gods aboundant yea infinite mercies The mercies of the Lord our God ought to be esteemed of vs as the most pretious and dainty Iewell that we haue to deale withall And accordingly they are most charily holily to be dealt with of vs. For if we should prophane the mercies of God what refuge or sanctuaâ—ie should be safe for vs to flie vnto for rescue against the hote and fierce pursuite of his iustice For the proofe wherof read Rom. 2.4 The bountifulnes of God leadeth thee to repentance And ch 12.1.2 I beseech ye therefore bretheren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this world c. Read also 2 Cor 7 1. and 1. Sam. 12. â—â— â—nd Isai 5.1 c. Moreouer call to mind Mat. 4.17 1. Iohn 3.8.9.10 and Gen. 29.9 And Psal 1â—0 4 Mercy is with thee O Lord that thou maiest be feared And Psal â— 7 In the multitude of thy mercy I will come into thy house and in thy feare will I worship toward thine holy temple Yea we ought to serue the Lord with ioyfulnes and with a good heart for the aboundance of all things Deut. 28.47 And Psal 119 64. The earth ô Lord is full of thy mercy teach me thy statutes BVt shew you yet something more particularly if you can what some of the duties of faith are which doe belong to the comfort of Gods infinite mercy and goodnes toward vs. Question Which may some of them be Answere Seeing the Lord our God is so aboundant in mercie to vs that hee forgiueth vs all our sinnes though neuer so great and grieuous so often as we do truly repent and turne vnto him it is our duty to be readily affected to forgiue one another our mutuall offences and both to admit seeke reconciliation how often in how great matters soeuer we haue â—ust occasion euen so farre as they concerne one another Moreouer seeing the Lord our
people vnder that word God which noteth his Almightie power this promise is alwayes assured vnto vs. Of the which point seeing wee haue spoken before wee will not now staye any longer to alledge the particular testimonies of it LEt vs come to the comforte which may arise in our heartes from beliefe in the Almightie power of God Question What may the comfort hereof bee vnto vs Answere First faith in the Almightie power of God our heauenly Father is exceedingly comfortable because hereby we are assured that no strength of sinne or of the world or of the Diuell shal be able vtterlie altogether to hinder the conuersion of anie whose hearts God mindeth to conuert and turne vnto him nor to with-holde any grace from vs which is necessarie to saluation or to the comfort of this life Secondlie because nothing can at anie time vtterlie perverte and turne away anie from God againe after that God hath once converted them to him and giuen them a true and liuelie Faith Thirdlie because it is a speciall incouragement and prop to the supporte of our faith in all our prayers which we doe make vnto God Fourthly because it animateth and incourageth vs against all tyrannicall boysterous terrour which any would dismaye vs withall in so much as wee knowe certainlie that none can doe the â—east euil against vs further then our heauenly Father shall thinke good to per mitte them And herevpon ariseth another comfort that although it doe please God to let anie trouble tarie long vpon vs as wee count length of time yea though he should not at all deliuer vs out of the present trouble and triall that it is not because hee is not able but because hee seeth it not either to be so meete for vs or that it is not so much to his honour and glorie that wee should be deliuered according to our desire Last of all faith in the Almightie and Fatherlie power of God is in speciall manner comfortable because it giueth vs singular assurance that nothing shal be able finallie to frustrate our eternall happines and saluation Exâ—â—â—cation and proofe The comforte of these excellent fruites and benefits of beliefe in the almightie power of God it is included in this that GOD is our FATHER as wee haue seene before like as also the promise of God in the same respect is as wee called to minde euen nowe Neuerthelesse in so much as this comfort that God is our Father is more expreslie inlarged from the further consideration of this that the same our Father is Omnipotent or Almightie it shall The Comforts through the blessing of God bee worth our labour to seeke after those confirmations from whence this further inlargement of these excellent comforts may be more plentifully warranted vnto vs. First therefore that nothing is or can be able by any resistance against the most gracious and fatherlie power of our good God vtterlie altogether to hinder the conuersion of anie that doe belong vnto him it is euident from the testimonie of our Sauiour Christ Mark chap. 10. verses 23. c. 27. Howe hardly saith hee to his Disciples doe they that haue riches enter into the kingdome of God But hee himselfe answereth the difficultie and saith With men it is vnpossible but not with God For with God all things are possible And Matth 3.9 God is able saith Saint Iohn Baptist of these Stones to raise vp children vnto Abraham And Rom chap 11.23.24 God saith the Apostle Paul is able to wit by his all-sufficient grace and powerfull mercie to grafâ—e the Iewes into their Oliue tree againe And 1. Cor 1.25 c. The weaknes of God is stronger then man c. And againe God chooseth the weake things of the worlde to confound the mightie things c. And things that are not to bring to nought things that are Moreouer Acts 11.17 the Apostle Peter reporting the conuersion of the Gentiles to the other of the Apostles Foras-much saith hee as God gaue them alike gifte as he gaue vnto vs when wee beleeued in the Lorde Iesus Christ who was I that I could let God Then as it followeth in the Text The rest holde their peace and glorified God So then no sinnes great or manie or of neuer so long continuance nor anie thing else is any kinde of way able to hinder the strong streames of Gods great mercie whereby hee maketh glad the hearts of his children And let it be diligently obserued of vs concerning this first branche that neither this Knowledge nor Faith nor Repentance nor any other Grace can be begonne in vs much lesse continued augmented but by the powerfull working of Almightie God euen against the strongest gates power of hell For the proofe of the second branche of this Answere call to minde that mentioned before out of the 10. chap of the Euangelist Ioh verse 29. wher our Sauiour Christ after that hee hath assured his Disciples of his owne constant mercie hee testifieth thus of God the Father My Father saith hee is greater then all and none is able to take my sheepe out of my Fathers hands And againe the same Euangelist in his first Epistle chapt 4. verse 4. Call to minde also Rom 11.20 The giftes and calling of God are without repentance And 2. of Timoth 2.19 Thirdlie that our faith in the Almightie power of God our heauenly Father is a singular incouragement to Praier and a chiefe Supporter euen of faith it selfe it may be euident from the practise of our Sauiour Christ in his Praier which he mâ—de in one of his chiefe distresses saying Abba Father all things are possible vnto thee Marke 14.36 And likewise the conclusion of that praier wherin he hath taught vs how to pray it is an euident profe of it in that he appointeth this to be the conclusion of our prayer For thine is the kingdome and the power and the glorie Amen Read also the practise of the Apostles Act 4.24 c. For they make the power of God manifested in the Creation a ground of that their prayer wherin they intreat the manifestation of Gods diuine power in the Ministerie of the Gospell to a new creation as it were of all the faithfull that they might bee made newe creatures to God the Father through Iesus Christ his deare Sonne Coloss 1.11 12 13 c. Fourthly read Dan 3.17.18 For wheras king Nebuchadnezzar had threatned the three men of Israel with the fierie furnace saying proudlie Who is that God that can deliuer you out of my hands They answered the Tyrant boldly and with good courage in the Lord Behold say they our God whom we serue is able c. Read also Psal 3. Ps 27.1 2 3. and Psal 43. Isai 8. verse 9 10 11 12 13. Matth 10 28 29 30 31. and 1. Pet 3.14.15 Fiftlie for that comfortable consequence The Dueties which ariseth from the former comfort consider againe the notable example of the
the Leuiathan that is the great Whale-fishe or Balaena so called in the Hebrew language whom thou hast made to playe therein All these wayte vpon thee Of the stately description of the Whale-fishe read to the glorifying of the name of God how God himselfe hath set it downe in the 40. chapter of the booke of Iob from the 20. verse and in the 41. chapter from the beginning to the ende of the same And as the salte water of the Sea is replenished with an vnknowne varietie as was saide the which the strangenes of some fishes nowe and then taken doth by experience confirme so is the freshe water also in euerie seuerall riuer aswell as in Lakes and Ponds c with such diuers sortes according to the diuersities of Nations and Countries that no one countrie fisher-men can knowe them all These are called creeping things by a generall name as differing from such creatures as haue feete to mooue themselues withall This first parte of Gods creation on this fifte day beeing well considered of vs ought to prouoke vs to blesse and praise our most gratious God so often as wee are partakers of these kindes of his creatures which the Sea and all other waters doe very plentifully yeelde vs for a great part of our food and nourishment And likewise it ought to stirre vs vp to praise the Lorde for that hee did not onelie at the first make them in their full perfection acccording to their kindes to declare his Almightie power but also for that hee doth continue multiplie them by their naturall propagation and increase to this day according to the bountifulnes of his goodnes and mercie The seconde parte of Gods mightie and gratious Creation on this fifte day were the Fowles of the ayre in the like manifold and exceeding great varietie of their kindes aboue all that any man can knowe or heare of from euery parte of the worlde whether wee looke to the wilde fowles or to those that be of the more tame kinde For these therefore are wee likewise and all mankinde to be aboundantly thankfull to the Lord our God as for a great part of our sustenance not onely for necessitie but also for delight And also for that sweete melodie that manie of them make vs by their continuall praâ—sing of the Lorde in their kindes Likewise when wee beholde the beautie of their goodly colours besides their daintinesse for foode c. In which respectes as wee reade in the 104. Psalme verse 12. the â—â—eet singing Psalmist praiseth the Lorde And namelie for this that according to this parte of his creation the fowles of the heauen dwell by the cleare running springes of the valleyes and sing among the branches of the trees where also they make their nests and breede c. If anie shall aske of what matter the Fishes and the Fowles were made Touching the fowles of heauen Moses himselfe telleth vs expreslie that God formed them of the earth Genes 2.19 The Lord God formed of the earth euerie fowle of the heauen The same may wee iustlie holde concerning the creation of the fishes of the Sea of all in other waters Neither doth any thing hinder why we may not conceiue in our mindes that they were made of the watrie slime or mudde of the earth as being more watrie and aierie creatures then the rest These two sorts of creatures were made together in one and the same day because they agree something in more neare proportion of nature the one liuing altogether in the water the other in a great parte vpon the water and all of them delighting greatlie to be by the water And besides the ayre and the water are in themselues of a very neare affinitie or kindred as wee may say Finallie so farre as it might best be so ordered God in his Wisedome making the most heauenlie creatures first to wit the Regions of the heauens themselues and their hostes the Sunne the Moone and the Starres he proceedeth to the making of the aierie and watrie creatures that haue life before hee make h the liuing creatures of the earth LEt this for the present suffice concerning the fifte dayes worke And let vs come to the good and gratious workes of God in the sixte day which answereth to that which wee vsuallie terme by the name of Friday The works of this sixt day the last of the creation were of two sorts The former were all earthly liuing creatures except mankinde The latter and the same also the very last of the creation were mankinde themselues Question First therfore how doth the Prophet Moses reporte the creation of the former sorte of the liuing creatures which are in some speciall respect the most naturall and as it were the domesticall and houshold creatures of the earth Answere This parte of Gods creation is contained in the 24. and 25. verses where Moses writeth thâ—â— 24 Moreouer God said Let the earth bring forth the liuing thing according to the kinde thereof cattell and creeping things And beastes of the earth according to their kindes and it was so 25 For God made the beast of the earth according to his kinde and the catell acding to his kinde and euery creeping thing of the earth according to his kinde and God saw that it was good Explication and proofe In this first parte of the last dayes creation there are three sortes of Gods works rehearsed vnto vs. The first is of those liuing creatures which are called Cattell in the Hebrewe language Behemah a worde which is applied to note those kindes of brute beastes which are commonlie the more tractable and tame among other Of the which it is said in the 4. Commandement Thou and thy cattell shall rest And in the holie Prouerb A righteous man regardeth the life of his beast chapt 12.10 The which word in a little differing forme is by a certaine excellencie of speache vsed to signifie the Elephant or some other creature of speciall bignesse and stature among earthly creatures such as the Whale is among the watrie ones as wee reade Iob chapt 40. verse 10. behold nowe Bebemoth saith the Lorde to Iob whom I made with thee which eateth grasse as an Oxe Beholde now his strength is in his loynes c. Where followeth likewise a statelie discription of him as afterwardes another of the Whale-fishe c. But not onely the greater were created as on this day but the lesser also yea euen the least of all from the Elephant to the Ante as a man may say The second sort of the liuing creatures created in this first part of the creation of the sixt day were all creeping things that is such as vpon the land do mooue without the naturall help of feete gliding as it were vpon the ground with their bodies lying along vpon the same Of the which are those that are called more properlie by the name of Serpents in the Latine tongue by reason of their creeping and also all kindes
he would not create them vntill he had made all other his creatures and so had prepared as it were a princely palace most stately and delightfully furnished for them Explication and proofe It is veâ—â—e true For in so much as we account it a testimonie of singular loue among our selues when a naturall father shall build his sonne a house and furnish it with all things before hand for his vse and comfort against the time that hee is to keepe house Infinitely much more great was the bountie of God toward mankind in the first creation This as was answered is as it were insinuated yea more then insinuated in that God telleth Adam that hee had prouided him all meete foode before hee had made him Yea and for all other creatures also so that Adam might well be without care either for himselfe or for them Gen 1.29.30 as was rehearsed before And specially the loue of God appeared in that hee had appointed one tree aboue all the rest to be a Sacrament and assurance of euerlasting life and happines to mankind if they would continue in faithfull obedience vnto him Gen chap. 2.9 THe last obseruation onely is now behind the which concerneth not only the commendation of Gods worke in the making of mankind but also a generall commendation and as it were a ratification of all the workes of God from the greatest to the least and from the last to the first of them To wit that all were in their kindes created verie good euery one in themselues of sound constitution and most apt to their severall endes and vses appointed of God and all of them in a perfect sympathie and consent for the vniforme conseruation of the whole world Why is this generall commendation or ratification thus set downe yea why is it so often and so particularly set downe euen sixe times before that God saw that euery part of his creation was good This is set downe to diuers very notable ends and purposes Question Which are they Answere First that the diuine nature of GOD himselfe might bee discerned euen by the nature and qualitie of his workes to witte that it is infinitely and moste perfectly good in that no euill thing but all onely goodnesse proceedeth from the same Secondly that mankinde might from the beginning be aduertised how infinitely they were bound vnto God not onely for their owne creation in a speciall degree of goodnesse and honour but also for that all other creatures were not onely created good in their owne nature but likewise very good commodious and comfortable for mans vse and the same also in so great varietie as nothing might be desired or wished more Thirdly that it might for euer bee knowne to all posteritie that man may iustly thanke himselfe as wee vse to speake for all want of goodnesse and for euery euill excesse and for whatsoeuer troublesome distemper or disorder which it come into the world or vpon himselfe That is to say he is to thanke himselfe onely for euery euill of punishment euen because he himselfe of all the creatures of this world had first made himselfe most euill and wicked through the most contagious euill of his transgression and sinne Finally the commendation of the goodnes of the workes of Gods most mightie and gracious creation being often repeated that is sixe times more particularly and â—ast of all generally it ought to bee vnto vs as a strong threefold cord yea euen of triple twine to holde vs from all thinking or speaking any euill of the least of them and from all murmuring against God what want discommoditie or annoyance soeuer wee either see or feele or may at any time expect and feare And on the contrarie to take and fasten the whole blame thereof vpon our selues alone ExplicatioÌ„ and proofe These indeede are notable good endes and purposes why the commendation of the workes of God should be so often repeated and the rather euer since the fal of mankind by meanes wherof all men grew to be ouer light and forgetfull yea very malignant esteemers both of the Lord God himselfe and also of all his blessed workes But now that we may induce our selues to be of better mindes let vs consider first of that which our Sauiour Christ testifieth in the Gospell as we haue seene before that God onely is good And of that we read in the Ep of Iames chap 1. verse 13. Let no man say when he is tempted that is when he is moued and prouoked to any wickednes I am tempted of of God for God cannot be tempted with euill neither doth he tempt any man But contrariwise as it followeth verse 17. Euery good giuing and euery perfit gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shadowing by turning And Psal â—2 1 The louing kindnes of God indureth daily Secondly iâ— must needes be confessed that although God had created and set mankinde downe a great deale lower and though hee hauing giuen them reason to shift for themselues had thought good to exercise them with the feare of many dangers as our condition is now yet had hee dealt verie graciously But seeing God vouchsafed mankinde not onely a chiefe dignitie aboue other creatures but also made them very coÌ„modious and willingly seruiceable vnto them ô how greatly doth this amplifie the largenesse of his goodnesse and mercy So that iustly may wee wonder at his goodnesse according to that wee reade Psalm 8. and Psalm 104. How manifolde are thy workes c. According also to that wee reade Psalm 31.19 and Zach 9.17 O how great is thy goodnesse Thirdly for the clearing of God from all euill or cause of euill in any of his creatures specially to the hurt and annoyance of mankinde let vs consider the gracious warning which the Lord himselfe gaue to Adam euen from the very beginning to the ende hee might preuent the danger of all euill Gen 2.17 It is manifest therefore that man not obseruing duly that gracious warning which God gaue him pulled all euill vpon himselfe and all his posteritie by his transgression and had them not imposed vpon him by creation For as touching sicknesse death and Hell c. they come in all by mans sinne and are not to speake properly and originally creatures of Gods making They are rather the decay defacing and destruction of his creation so farre as the creature it selfe could weaken deface and destroy the worke of God Hell indeede the place now appointed for the torment of the wicked may be said truly to haue beene created of God when he created and distinguished all places but it was not by creation Hell that is a place of present torment The Diuels sinne and mans sinne caused that name and vse vnto it And concerning sicknes and death and the rest that they came in all by sinne reade Rom â— 12 and chap 6.23 Let vs consider it also from that we read Hos 2.21.22
hurt and annoy vs. ExplicatioÌ„ and proofe These indeed are familiar confirmations of Gods holy gracious fatherly prouidence For without such his fauourable moderation restrainâ— we may learne further of what exceeding great force tempestes might be vsually as sometimes they haue beene and stil are according to that which we read Psal 29.3 c. And Iosh ch 10. v. 11. At what time the Lord destroied more of the enemies of his people with hailestones from heauen then they themselues slewe with the sword Read also Exod 9.22.23.24.25.26 where it is recorded that the Lord did exceedingly punish the Egiptians by haile with lightenings and thunder And is it not a plaine demonstration that God ruleth the heauens seeing it is in his power to make them as it were brasse ouer our heads as he did in the daies of the wicked K Ahab so that it rained not for the space of three yeares and sixe moneths together 1. King 17 1.2 ch 18.1.41 c. Iames 5.17.18 And seeing he can cause it of his mercie to raine in one citie and because of his displeasure not to raine in the citie next vnto it yea seeing he can doth at his pleasure send raine vpon one field not vpon the next as Amos. ch 4.7 And is it not plaine in that it is written Ps 65.9.10 that it is God who visiteth the earth and watereth it at his pleasure And Psal 68.9 He sendeth his gracious raine to refresh the earth hee refresheth it when it is wearie c. And Mat 5.45 It is God that sendeth raine And moreouer is not the same manifest in that as touching the windes he is said to drawe them out of his treasures Psal 135.7 And in that he vseth them to singular mercy when so it seemeth good vnto him as Gen ch 8.1 and Exod 14 21. and 1. King 18.45 And also for great iudgement and punishment against the wicked as in the former place of Exod and chap. 15.8.10 Read also Ionah ch 1.4 and ch 4.8 Are not al these I pray you euident proofes and demonstrations of Gods holy prouidence in the ruling and gouerning of these his creatures No doubt they are And therefore worthily is the prouidence of God celebrated in the Church of God in this behalfe Psal 147. v. 15.16.17.18 Finally to this purpose read that notable Scripture in the booke of Iob chap 37 from the beginning of the chapter to the 19. verse Thus much concerning the workes of the second day Question NOw let vs come to the prouidence of God in gouerning the works of the third day what proofe can you shewe for this Answere The drowning of the world before mentioned in that all the fountaines of the great deepe did then breake vp at the commandement of God as wee read Gen chap 7.11 And likewise the clearing or emptying of the earth againe within a few daies after they are very plaine sinsible and famous demonstrations of it for euer The breaches also which the Seas doe sundry times attempt and make doe easily shew what they would doe if they were not restrained and held in by the almightie and most gracious ouer-ruling power of God ExplicatioÌ„ proofe These are so plaine proofes indeede as all but they that will not see must needes acknowledge the euidence of them We may read the same also testified Psal 89.9 Thou rulest the raging of the Sea when the waues thereof arise thou stillest them And Ps 93.3.4 107.23.24.25.26.27.28.29 Thus therfore the prouidence of our God euideÌ„ty appeareth in the ordering of the Seas and of the dry land so farre as concerneth the first part of the workes of the third daies creation Shewe likewise some proofe of the same prouident gouernment of God concerning the fruites of the earth the which also God created the same day Question What proofe haue you hereof Answere In this respect thus we read Psal 74.17 The Lord hath made Summer and winter And Psal 104. verses 13 14 15. God watereth the mountaines from his chambers and the earth is filled with the fruite of his workes He causeth grasse to growe for cattell and herbes for the vse of man that he may bring forth bread out of the earth And wine that maketh glad the heart of man oile to make the face to shine and bread that strengtheneth mans heart This one testimonie is so plaine and plentiful that it may well stand in stead of many Explication and proofe to testifie the fatherly goodnes and bountie of God in this behalfe Read also 2. King 19.29 And on the contrarie it is as clear that God for the punishment of the sins of the people maketh the earth barren and vnfruitfull sendeth dearth and famine c. as we read Ioel ch first and second Likewise Amos. 4.6.7.8.9 Yea so that God doth euen turne aboundance into want curseth the very plentie of those that doe abuse it according to the threatening of God Deut 28.17.22 23.38.39.40.41.42 Let this suffice concerning the prouidence of God in gouerning the creatures created in the third day Question WHat proofe can you now alledge concerning the workes created in the fourth day to shew that God doth likewise rule gouerne them This also may be made manifest Answere from record of ancient experience in that at the praier of Ioshua God staied the ordinarie course of the Sunne and the Moone by the space of a whole day yea so that the day of this staying of the Sunne was as long as two daies ordinarily Explication and proofe This did the Lord to the end his people might auenge themselues or rather that they might execute the vengeance of the Lord vpon his enemies the more effectually So we read Iosh chap 10. verse 12.13.14 Fâ—ue howers in go ng backe and tiâ—e in going forward againe the choise â—f th sigâ—e being offered to the King about the â—â—d time of the day And in the daies of the raigne of good K. Hezekiah the Lord caused the Sun to goe backe tenne degrees 2. King chap 20 11. and Isai 38 8. So that the day of this going backe of the Sun was lengthened the space of ten houres so that it was two and twentie houres long as some doe probably esteeme the degrees of the dyall to be euery halfe hower foure and twentie in all The same prouidence of God is manifested also by a like vnwonted course concerning the darkenes the which God continued vpon the land of Egipt by the space of three daies together and that also in so palpable a manner that the Egiptians sawe no glimse of light either from Sunne or Moone or any Starre for all that while Exod 10 22.23 The like is to be said concerning the darkenes which was at the crucifying of our Sauiour Christ as we read Mat chap 27 45. So that it cannot bee denied bâ—t must needes bee granted that the Lord hath openly auouched his prouidence and gouernment ouer his heauenly
of God as hee himselfe expresslie professeth and as the Church dutifullie acknowledgeth Psalme 44.3 Neuertheles let vs see some proofes out of the new Testament Question What haue you to alledge from thence Answere In the first chapter of the epistle to the Ephesians verse 3. c. thus we reade Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessing in heauenly things in Christ. As hee hath chosen vs in him before the foundation of the world that wee should be holie and without blame before him in loue Who hath predestinated vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will To the praise of the glorie of his grace wherwith he hath made vs accepted in his Beloued c. Explicatiō proofe This one place dulie considered maketh all fullie open and plaine concerning the chiefe and most high cause of all together with the effects and fruits thereof For the which the Apostle teacheth vs by his example and practise to be most thankfull to God and to giue him the highest glorie and praise that may bee For this doth equally appertaine to all beleeuers whether Iewe or Gentile that they are elected of God c. Gal 3.28 Coloss 3.11 This one place therefore might suffice alone to this purpose Neuerthelesse it shall not be amisse to adde some other testimonie to this out of the Ephesians to the ende this so principall a point may be made more familiar vnto vs. To this end therefore read Rom 8.29.30 Those whom he knewe before hee also predestinated to be made like to the image of his Sonne that hee might be the first borne among many brethren Moreouer whom he predestinated them also he called c. And 1. Corinth 1.27.28 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the worlde to confounde the mightie things c. And Tit 3. verse 4. c. Wee our selues also were in times past vnwise disobedient deceiued c. But when the bountifulnesse and loue of GOD our Sauiour toward man appeared Not by the workes of righteousnesse which wee had done but according to his mercie hee saued vs. c. There are manie other such like places but these shall for the present suffice From the which wee may easilie conceiue The Promise that as the mysterie it selfe is very great and admirable so also is that prouidence gouernment whereby it is ordered and disposed most admirable and glorious as the Sunne when it is at the highest and shineth in the full strength and brightnesse thereof Hetherto therefore concerning the groundes of the whole prouidence and all-seeing gouernment of the Lord God ouer all his workes both visible and inuisible smaller and greater and greatest of all euen so farre forth as the Creation of the same our most wise and Allmightie God hath extended it selfe NOwe henceforth let vs in the next place inquire of the Promises concerning the gratious and Fatherlie prouidence of God and that in the same order as neare as wee can wherein wee haue searched out the groundes or proofes and meaning of this Article Neuerthelesse in so much as all other promises concerning the Fatherlie prouidence of God toward vs and all true beleeuers resteth vpon that first promise which it pleased God our heauenly Father to make our first and most ancient parents or progenitors touching both their and our owne recouerie out of their most wofull fall let vs beginne with that first of all Question What promise haue wee therefore concerning the most gratious and Fatherlie prouidence of God our heauenlie Father in this behalfe Answere In the third chapter of Genesis verse 15. This most gratious promise of God is contained It is a parte of that speech wherein the Lorde our God denounced his heauie curse against the Serpent which was the instrument of the Diuel wherewith he deceiued Eue or rather against the Diuel himselfe who was the autor of the euil I will also saith the Lorde put enmitie betweene thee and the woman and betweene thy seed and her seede It shall breake thine head thou shalt bruise the heele of it Explicatiō and proofe This beeing the first promise of God after the fall it is also the most gratious promise that euer hee made and in deede the verie grounde of euerie promise whatsoeuer hee hath at any time for euer after vttered to mankinde The meaning of it is this that God of his most Fatherlie goodnesse and mercie will not suffer any one of his elect children seruilelie to abide vnder the slauerie and tyrannie of the Diuel but that in and by his Sonne our Lord Iesus Christ hee will giue them power and grace not onely to resist but also finallie to vanquish and ouercome him howsoeuer in the meane while hee shall trouble and annoye them This is liuelie expressed by an vnequall comparison betwixt the heade of the Serpent and the heele of the seede of the woman the crushing of the one and the bruising or byting of the other For notwithstanding one and the same Hebrewe verbe is referred both to the head and to the heele yet according as it admitteth a diuerse signification so is it iustlie to be translated for the best commoditie of the sence Wherefore the Serpents annoiance may fitlie be called a bruising or rather a byting or stinging though not deadlie following vppon the Serpents hyssing as the Hebrew word Shuph referred to the Serpent properly signifieth And likewise the victorie of the womans seede may well be expressed by our English worde crushing or beating to pieces or as one would say stamping to pummisse to the vtter confusion of the Diuell according as the same word is vsed Iob chapter 9.17 Hee destroyeth me with a tempest Moreouer as the crushing of the head is more grieuous then the bruising of the heele so is the speache apt to expresse that the Diuell shall goe by the worse in this conflicte And so doth the Apostle interprete the same word as it is referred to the seed of the woman Rom 16.20 The God of peace shall tread downe Satan vnder youre feete shortlie Suntripsei For Suntribo signifying to breake shukke or crushe a thing to pieces being applied to the feete noteth that breaking or crushing which is by stamping vppon a thing And so we may see that the Apostles Greeke wordes are a most fit interpretation of the Hebrew word Shuph which the Prophet Moses vseth in the 3. chapter of Genesis to expresse the victorie of the seede of the woman against the Serpent and his seede It is like in signification to the word Ramas Psal 91.13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou tread vnder feete But this victory is not obteined by our owne valour and strength but only in and by the diuine power and grace
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
altogether prophane and abuse the blessed and glorious word and Gospell of God and our Sauiour Christ it is most iust that God should take seuere vengeance vpon them by giuing them ouer to strong delusion that they should beleeue lies c according to the holy menace of the Apostle Paul 2. Thessalon 2.10.11.12 For seeing it cannot be denyed but that it was iust with God seuerelie to punish the heathen for their smothering of the dimme light of naturall vnderstanding which was remaining in them as we read Rom 1. verse 18 c. Much more must it be acknowledged to be most agreeable to the most pure iustice of God to double his wrath against those that despise the perfit light of his Gospell and doe rebell against his most holie Spirit which shineth forth most gratiouslie and admirablie toward them in the same Nowe therefore for the conclusion of all obiections against the Fatherlie prouidence of our good God let vs come to the last question which is this Howe it should come to passe that the Lord of his infinit mercie granting his children the meanes of their saluation and most vigilantlie watching ouer their saluation yet some of the most deare and best beloued of them should be so left to themselues that they should at anie time fall into some greeuous sinne or other as king Dauid and king Salomon did Peter also and manie more when as God could by the gratious power of his Spirit haue preserued them from such grieuous falls Question Howe therefore may this be perceiued to accord with his Fatherlie prouidence and gouernment Answere The Lord doth hereby iustlie and yet also in exceeding great mercie chastice some former fâ—â—e either of negligence or it may be of some degree of presumption to make the humane corruption and infirmitie of all men without exception euery way more fullie knowne for the common instruction and admonition of all And also to this gratious ende among the rest that the reioycing of the children of God may neither rest in themselues nor vpon any other creature but onely in and vpon the Lorde himselfe who alone is the onely constant and neuer-failing direction strength and saluation of his people Moreouer euen in this wonderfull is the Fatherlie goodnes of God who neuer suffereth any of his children finally to perish in their falls but he raiseth them vp againe by repentance and reneweth the ioy of their saluation vnto them Wee are to wonder at it in deede and with admiration to blesse and praise his most holie gratious and blessed name for euer and euer Amen The whole answere is euident from the examples euen now alledged To the which purpose also let vs hearken to the Prophet Ieremiah chap 9. 23. 24. Let not the wise man glorie in his wisedome c. But let him that glorieth glorie in this that hee knoweth me saith the Lord for I am the Lord which doe shewe mercie iudgement and righteousnes in the earth for in these things I doe delight saith the Lord. Likewise the Apostle Paul 2. Cor 1.30.31 Let him that reioyceth reioyce in the Lord. Thus therefore for the conclusion of this discourse let vs resolue our selues vppon the vndoubted acknowledgement of the Fatherlie Prouidence of our most gratious and mercifull God against all the cauils that may by anie bee obiected against it For by the groundes of the Answeres alreadie alledged wee may with like facilitie answere euerie other whatsoeuer they may bee But what though wee should not be able throughlie to discerne the reason of some of Gods diuine proceedings and iudgements towardes any other of his childâ—en or toward our owne selues Should it be a sufficient reason for vs to call into question the Prouidence of God God forbid Excellentlie well saith M. Caluine that it is one of the chiefe exercise of our faith to be humbled vnder the mightie hand of God and with silence to rest quietlie in his iudgements Sciamus inquit vnum esse expraecipuis exercitijs fidei nostrae humiliari sub forti Dei manu cum silentio acquiescere eius indicijs In Psalm 39. vers 1â— Alas we poore wretches through our negligence doe not know many of those things which we both might and ought to know How then may wee presume or once imagine that we may attaine to knowe the reason of euerie secret worke and iudgement of God The mercie of the Lorde saith the holie Prophet reacheth to the heauens and his faithfulnesse to the cloudes His righteousnes is like the mightie or huge mountaines his iudgements are like the great deepe Psâ— â—6 vers 5.6 Read also Iob ch 33. ve s 1â— 1â—.14 Behold saith Elihu to Iob in this thou hast not done right I will answere thee that God is greâ—ter then man Why doest thou striue against him for he doth not giue account of all his matters For God speaketh once or twice and one seeth it not c. to wit vntill hee open the eares of men euen by their corrections which hee had sealed as it followeth in the 16. verse And againe chaptâ—â— 36. 22. c. Beholde God exalteth by his power What teacher is like vnto him Who hath appointed to him his way Or who can sayâ— Thou hast done wickedly Remember that thou magnifie his worke which men beholde All men see it and behold it a farre off Beholde God is excellent aboue that wee can knowe c. It is meete therefore that euery one of vs doe reuerence and with holie admiration glorifie and adore that in the Diuine counselles and workes of the Lord God whereof wee in our shallow conceits can apprehend no reason that may satisfie our curious and carnall mindes to our liking It ought aboundantlie to suffice all that bee godlie and dutifullie minded toward God that it hath pleased him to reueale vnto vs in his holie Scriptures so much as it is meete for vs for to desire to knowe And the rather also for that hee doth therwithall vouchsafe accordinglie to giue vs good experience if wee will open our eyes to see it that hee guideâ—â— and disposeth of all things both mercies and iudgements as they doe most ex â—â—isitelie serue in the ende to the manifolde profite and comfort of all his elect children and people VNto these manifold profites and comfortes therefore let vs nowe henceforth settle our mindes and call them altogether away from such hautie speculations as be too high and vnseemely for vs to climbe vnto For this is the second of those two latter pointes mentioned among the obseruations set down before the which as you answered doe serue to the more full opening of the comforts which are furthermore to be found in the faith of Gods Fatherlie prouidence And that to verie good purpose For if we can finde out this that all iudgements of God vpon the wicked and likewise that all his afflictions most sharp chasticements vpon his own children doe tende to their singular profite and
of doe faile According to that 2. Cor. 1.8.9 Bretheren saith the Apostle Paul we would not haue you ignorant of our affliction which came vnto vs in Asia how wee were pressed out of measure passing strength so that we altogether doubted euen of life Yea we receiued the sentence of death in our selues because we should not trust in our selues but in God who raiseth vp the dead So then as the tempest trieth the marriner and the battaile the souldiar so doth affliction the faithfull Christian And that experience of Gods assistance in trouble and of his deliuerance out of trouble confirmeth and strengtheneth faith it may appeare by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the Corint Wherein the Apostle writeth further concerning himselfe and Timotheus that they trusted that God who had deliuered them from so great a death and did deliuer them would also yet thereafter deliuer them still Read also 2. Tim 4.17.18 The Lord assisted me saith the Apostle and strengthened me that by mee the preaching might be fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the Lion And the Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome to whom be praise for euer and euer Amen And in the holy storie Dauid being strengthened by the Lord to preuaile against the Beare feared not to incounter against the Lion and hauing ouercome the Lion he feared not to try the combate with the armed giant Goliah Read also Psalm 23. Thus it is true that faith groweth and is heartened and made bold by experience of Gods former assistance and deliuerance Fiftly that affliction quickeneth and prouoketh the faithfull to praier it is also so certaine that he who hath no care to pray to God in his affliction may be truly said to haue no faith or at the least that it is for the time violently smothered and concealed in him The time of affliction is a speciall time of Praier Iames chap â— 13 And Psalm 50.15 Call vpon mee saith the Lord in the day of thy trouble And Rom 8.15 The Apostle Paul teacheth that it is a principall effect of the holy spirit of adoption to teach incourage and strengthen the children of God in all their necessities to cry Abba Father And verses 26.27 The spirit helpeth our infirmities c. And whether I pray you should children goe but to their Father when they bee in any distresse Hee is a foolish or proude childe whosoeuer hee be that will not seeme to bee beholding to his Father for his reliefe and succour It is doubtlesse and ought to bee the kindly affection of the children of God to let no affliction passe without the sanctification of Praier that so it might bee sanctified and blessed to their benefite Sixtly that God blesseth affliction to worke patience and meeknes yea the increase of so excellent a grace it is expresly affirmed Rom 5.3 Tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed And it may further appeare by that which we read Iames chap â— 4 For if patience haue the perfect worke as the Apostle teacheth it maketh those that doe so continue and cherish it that they be intire lacking nothing For to such it is aboundantly sufficient vnto them that they are sure they haue the Lord for their portion They knowe that he that shall come will euen come shortly and that hee will nâ—t tâ—â—ie and that hee will bring his reward with him Behold therefore how beneâ—iciall aâ—fliction is euen by the causing or rather occasioning of this excellent grace of patience and meekenes Whence it is also that both the afflicted and the mâ—eke are called in the holy Scriptures by one and the sâ—â—e nâ—me as it were For Hhanauim notâ—th the one as well as the other Psal 76.9 Zech. 2.3 Amos 8.4 and in diuers other places And hence also it is that we learne to moderate our iudgement concerning the afflicted and to bee farâ—e from rash condemning of them as if God had cast them off c. For that good fruite which through the blessing of God we find in our selues by our own afflictions causeth vs the rather to hope wel of Gods mercie toward those that are likewise afflicted And the rather also because we vnderstand that God liketh weâ—l of such and pronounceth them blessed So we reade Psal 41. from the begâ—nning of the Psalme The same likewise frameth our hearts to commiseration and mercifull dealing toward them aâ— in the same Psalme we are not obscurely admonished Which also is according to the expresse commandement of God Exod. 22.21 and Leuit 19 3â— 34 Thou shalt loue the stranger as thy selfe for ye were stranger in the lanâ— of Egipt Moreouer that former trialls and those more gentle doe hearten against greâ—t r it may be euident by that which was obserued concerning the fift branch of this Anâ—â—â—re Wee are indeede of oâ—r sâ—lues altogether vnapt to beare 〈◊〉 â—itly â—nd mâ—â—kely the least affliction which God lâ—iâ—â—h vpon vs. Behold therefâ—re the excellent wisedome and mercie of our GOD in that sometimes for a sâ—asâ—n as was saide he layeth a greater vpon vs that so hee may wiâ—â—e vâ— tâ— be the more willing to submit our selues â—o some lesser the which he seeth meete moâ—e ordinarily to exercâ—se and humble vs withall We make much of a little a king of our finger or of some tâ—â—fling losse c. But wheÌ„ God beginneth to call into question our whole welfare touching either bodilie health oâ— ouâ—â— aâ—d estate then we see the vanity of our former nicenesse in our vsuall complâ—â—ning for euery little or nothing Finally thaâ— God teacheth vs by want of health for a time to vse it better and to bee more thaâ—kfull for it when it pleaseth him to restore it vnto vs againe and so in the rest of his benefits it standeth with good reasoÌ„ in so much as â—hereby we vnderstand much better of what price and value they are Likewise we learne thereby from whom we receiue them and in whose power it is to take them away againe at his owne pleasure And therefore that wee ought to be mo e and more carefull to glorifie him in the inioying of them and nâ—t to serue our owne wicked lustes by them It is a common saying and câ—mmon exâ—erience proâ—eth â—t â—o bee true that by wanting rather then by enâ— ying Carenâ—o magis quam fruendo wee discerne the greatnes of a benefit Mucâ— mo e miâ—ht bee saide concerning the manifold fruite and benefit wâ—en comme h to the children oâ— God bâ— the fatherly afflictions corrections and 〈…〉 God ouâ— heâ—uenly Father as was answâ—red Fâ—r God no doubt dot â—y â—hâ—m teach vs many thinges as was also obserued once before the 〈…〉 not otherwise learne so well Such as are the deniall of our sâ—â—â—â— the contempt of this
endes wherevnto the beholding of them was necessarie for those that liued then ExplicatioÌ„ proofe They are so indeed And euen for this purpose is it that God of his great mercie tendering our weakenes which is nowe as great as theirs was then hath caused them to be faithfullie set downe in the holie Gospel for a perpetuall memorial of them according to that notable testimonie of Iohn the holy Euangelist and Apostle of our Lord Iesus Christ chap 20. verses 30.31 Read also Luke chap 24.19 and Acts chapt 1. verse 1. For wheras not onely the words and doctrine of our Sauiour but also his workes were of necessarie vse to be knowne for the confirmation of Faith to the ende of the world by the manifesting of the glorie of the Sonne of God the holie Euangelistes as we see were carefull according to the commandement of God to recorde them both That thus it might come to passe that as they were blessed which saw them beleeued as our Sauiour said to all his disciples Matt. 13.16.17 so they also might be blessed that should at any time beleeue euen by the faithfull testimonie of the Euangelist though they neuer saw with their bodilie eyes as our Sauiour said more particularlie to Thomas Iohn â—0 29 in these wordes Because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued These things being so according as we haue alreadie taken a viewe of the doctrine of our Sauiour which vsuallie hee preached before he wrought his miraculous workes because his doctrine was as it were the life of them as they againe were a kinde of vnderpropping of the doctrine in regard of the weakenes of the people so let vs make some like collection of the miracles hoping that this also shal be a labour profitable vnto vs. And wheras we cannot in this our exercise stand to treat of euerie one at large let vs at the least gather together the diuers sorts and kindes of them in some familiar order fit for some help to our memorie that so our faith may therwithall be the rather succoured and holpen answerable to the vse and ende of our Sauiours working of them This therfore wee will by the grace of God doe in this order following First wee will make the beginning of our rehearsall according to that beginning which our Sauiour made of his Miracles concerning the water and those other creatures which doe belong to the same Secondlie we will gather together those Miracles which he wrought concerning the earth and the fruites therof Thirdlie those which concerne the persons of mankinde Of the first sorte were these next following First touching the water it selfe our Sauiour as wee knowe at the mariage feast in Cana of Galile alledged before turned water into wine Iohn chap 2. vers 6. c. Likewise he made the waters solide and firme fit to be walked vpon as if it had bene firme land wheresouer hee was to set his foote chapt 6. verse 19. of the same Euangelist At which time also he caused Peter to walke on the Sea And when by reason of a mightie gale of winde Peter fainting in faith began to sincke our Sauiour by his diuine power saued him from drowning And forth with also stilled the blustering wind troublesome waues of the Sea by his word and commandement And the shippe also was by and by at the land whether they went as we read in the 21. verse And likewise Matt 14. verse 24. And againe at another tune as we read Luke 8.22.23.24.25 And yet againe Matth 8.26.27 Our Sauiour rebuked both the windes and the Sea and they obeyed him Thus therfore it is euident that our Sauiour hath power by Sea as well as by land as it followeth to be considered further according to that Reuel 10.1.2.3 wher he is described to stand with one foote in the Sea with another on the earth Thus much therfore concerning the water it selfe Nowe secondlie as touching the fishes of the sea our Sauiour declared his power ouer them by causing an exceeding great draught to come into the net of Simon Peter Luke chapt 5. verse 6. And that also at such a season as hee and his companie had trauelled all the night and could get nothing The like to this our Sauiour did likewise after his Resurrection Iohn 21.6 Moreouer Matth ch 17. verse 27. he caused a fishe to come to Peters angle yea that fish among all other which had a piece of coine of twentie pence in the mouth of it to pay that polle-money which was at that time demanded Such were the Miracles which our Sauiour wrought concerning the waters and the creatures belonging vnto them Whervnto we may well ad the miraculous augmentation and increasing of those two fishes in the distribution of them wherof we read Matt ch 14. verse 17. c and likewise of those fewe little fishes chapt 15. verse 34. c to the feeding of multitudes of people But herewithall he did to the same end encrease the vertue and substance of the fiue loaues at the first time so that ther was left of the fragments twelue baskettes full that is more at the last by a great deale then was at the first And at the second time also hee so encreased the seuen loaues that after foure thousand men beside many women and little children weâ— fullie sufficed there remained seuen baskettes full ANd thus with the ende of the first sort of our Sauiours miracles concerning the waters we hauing made an entrance into the second sorte which is concerning the earth and the fruites therof let vs nowe proceede to the collection of them Among the which we may reckon that for one that our Sauiour made clay contrarie to the nature of it medicinable to the restoring of sight to a man that was borne blinde Iohn ch 9. verses 2.3.4.5.6.7 And on the contrarie Marke chapt 11. verses 12.13.14 And verses 20.21 we read that our Sauiour cursing a figge tree it lost forthwith the naturall force and life of it and so withered away and neuer after bare any fruite These and if there be anie like to them they are of this second sorte of the Miracles Wee come to the third sorte of our Sauiours Miracles which it pleased him to worke for the benefit of the Persones of mankinde The which as they were most in number so were they more gratious then the rest to declare thereby that speciall good will and pittifull compassion which our Lord and Sauiour Iesus Christ hath ouer vs aboue any other of his creatures Let vs therfore make our collection of them also with a minde to stirre vp our selues therby to be in speciall manner thankfull to our Sauiour for the same And first let vs gather together them that respect the bodies of men and secondly them that respect their soules Touching mens bodies some miracles which our Sauiour wrought were concerning their outward parts and some were
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
the least inwardly against himselfe then he can knowe against any other Neuertheles in outward transgression and open outrage of sinne there is very great difference betwixt man and man God therefore who onely doth perfitly knowe the difference seeing he hath to our comfort thus notably declared and testified that hee is minded for Christ his sake to forgiue the greater he doth therewithall giue vs plainely to vnderstand that hee will forgiue the smaller to all such as shall thankfully receiue that grace which he offereth and vnfeinedly repent of their sinnes Seeing he is ready to forgiue such as haue liued in sinns to the last houre of their life he will no doubt be mercifull to such as haue repented and haue beene careful to serue him a long time before death hath cut theÌ„ off from continuing any longer in their sinne Moreouer in that our Sauiour saith to the repenting thiefe This day shalt thou be with me in Paradise we see to our great comfort that the condition and estate of our soules is blessed euen immediately after this our naturall life is ended in such sort that we need not feare any purgatorie fire to burne them after that they be once purged from sinne by the most precious and satisfactorie blood of our Lord Ieâ—uâ— Christ According to that in the Reuel Blessed are they that dye in the Lord c. chap 14. veâ—se 13. Thus the most sweete and comfortable mercie of God and of our Sauiour Christ toward this thiefe repenting on the crosse and beleeuing in Christ may likewise be a president for comfort in Gods mercie to al other whosoeuer shall in like manner repent them of their sinnes and beleeue in his name NExt to this what may be our comfort from that great darkenesse which God cast vpon the wicked persecutors of our Sauiour though no doubt they were discomfortable to him as being in his horrour a representatâ—on of the darkenes of Hell out of the which also as we know he cried mightily vnto God as one for the time and as touching present comfort vtterly cast off or left and forsaken of hâ—m Question May there think you be any comfort to vs from this so great discomfort of our Sauiour Answere Yea doâ—btles For looke by how much the discomfort was the greater and his doâ—our and torment of soule and outward estate more grieuouâ— and bitter by so much the more may the assurance of all our comfort be the greater that he hath paiâ—e the full price and ransome for all our sinnes and that no onâ— of them shall euer be laide to our charge ExplicatioÌ„ proofe It is very true And we stand greatly in neede of this comfort For seeing our sinnes are both infinite in number and also most hainous in offence how should we haue any sound peace of conscience toward God in sure trust and perswasion of the forgiuenes of them vnlesse we did knowe and vpon good warrant beleeue that our Sauiour had indured very many and the same also most grieuous sufferings for the satisfying of the diuine iustice Verily if the sufferings of our SAVIOVR had beene but small sufferings we should easily haue doubted whether they had beene sufficient for our discharge or no. But now seeing we knowe yea doe as it were see plainely with our eyes while we behold our Sauiour most doolefully crying out vpon the crosse that his sufferings were infinite in measure aboue that we can coÌ„ceiue and likewise in valewe and merit most worthy before God there is no place left for doubting vnlesse wee shall willingly shut our eyes or suffer the Diuel to blind them so as wee should not be able to discerne a most comfortable and cleare truth For from hence our faith and trust may iustly be confirmed and established in euery one of our hearts that it cannot be that the Sonne of God enduring so great wrath for vs as to be for the time in the most horrible estate of a man reiected of God but it must of necessitie and in all condignitie obtaine a most perfect and admirable reconciliation for vs. Yea so as wee haue this aboundant consolation sealed vp vnto vs that euen therefore would not ouâ— God spare his own Sonne for a while that he might for his sake spare vs for euer and that euen therefore also would hee forsake him for a short season that hee might time without end receiue vs and all his elect for his adopted children In respect of which singular comfort The comforts belonging to his agonie vpon the crosse to the end that our mindes may be staied a little the longer in the meditation of it I cannot leaue vnmentioned a worthy speach of Beza wherein he doth very notably expresse the same Ecquis vero inquit ille non obstupescat admiratus Dei nostri sapientiam bonitatem immensam misericordiam in tantis istis tamque sublimibus incomprehensibilibus mysterijs quibus in libertatem asserimur ab eo qui pro nobis ligatus vinctus est cuius condemnatione absoluimur morte vitam adipiscimur supultura incorruptione induimur cuius tandem cruce ueluti per scalas ingloriam coelestem euehimur si modò tamen ex tanto iudicij Dei in nostrum Sponsorem effusi furore discamus quantum sit Deum offendere peccatum detestemur renuntiantes nobis ipsis tanquam filij lucis ambulemus in mensura Spiritus c. Homil 32. in Hist Passionis That is who can but be astonished in admiration at the wisedome goodnes and vnmeasurable mercie of our God in these so great so high and so incomprehensible mysteries in that we are set at libertie by him that was tyed and bound for vs in that we are acquited in his condemnation in that we obtaine life by his death in that by his buriall we are clothed with incorruption finally in that by his crosse as it were by the helpe of ladders we are carried vp into the heauenly glorie Prouided that from so great and furious a wrath of the iudgement of God poured forth vpon him that was our Suretie we doe learne how grieuous a thing it is to offend God and that renouncing our selues wee haue sinne in detestation and walke as children of the light in some measure of the Spirit c. And the same learned man in his larger Annotations vpon the 7. verse of the 5. chap to the Heb Quò humiliorem inquit abiectiorem cernimus nostra causa factum aeternum Dei Filium excepto tamen peccato eò minus vel de Patris beneuolentia vel de nostra per Filium expiatione facta dubitare possumus By how much saith he we doe behold the eternall Sonne of God more humbled and abased for our sake though euer without sinne so much the lesse doubt neede we make either of the good will of the Father toward vs or of the full satisfaction of the Sonne made to the Father for vs. And againe
we began further to obserue as the words of the text make it manifâ—st Mary was more carefull about the matter then either of them both because whereas they dâ—part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in â—he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ— the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ„ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌ„mended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâ—uâ— this her affection is in it selfe most coÌ„mendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ„ It is â—â—ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌ„ner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
the parties vnto whom they were sent specially they that stayed longer then such of them as fled first away So Matthew maketh Marke more plaine Now let vs come to the second appearance of our Sauiour wherein he manifested himselfe to those that remained still behind and therewithall to the speech which he vsed with them at the same time like to that which the Angell of our Sauiour had vsed to them before These things are onely recorded by Matthew Question Which are his words Answer It followeth verses 9. and 10. of the same 28. chap. in these words 9. And as they went to tell his Disciples behold saith S. Matthew Iesus also met them saying God saue ye And they came and tooke him by the feet and worshipped him 10. Then said Iesus vnto them be not afraide Goe and tell my brethren that they goe into Galile and there shall they see me Explication proofe Thus then wee haue the full report both of the second appearance and also of the second speech of our Sauiour to the rest of the womeÌ„ that staied longest at the sepulcher after that he had shewed himselfe and spoken before to Mary Magdalen And we haue seene also the report of the second vision and speech of the Angels to the same women after that Mary Magdalen had seene them Now let vs as briefly as we can consider what instructions wee are to gather for our owne vse and the edification of our faith from euery part of this storie concerning the second appearance and speech both of the Angels and also of our Sauiour to these women after that he had appeared first to Marie Magdalen Question And in the first place what are we to learne more generally Answer We learne more generally that the mercy and clemencie of our Lord and Sauiour is exceeding great toward those that beare a true loue and desire toward him though otherwise in some things they are weake ignorant and forgetfull so as they be not willingly ignorant and sottish but doe vnfainedly desire truly to know beleeue and obey the will of God as these godly women did Explication proofe It is true For so it is euident by the gratious behauiour and speeches both of the Angels and also of our Sauiour himselfe as well to these women in the latter place as to Mary Magdalen before though all of them did euen in their dutifull and louing purpose greatly forget themselues concerning that speech which our Sauiour had vsed to foretell them and the rest of the disciples of his resurrection that it should be as it was now come to passe Question What else may we learne more generally Answer We may perceiue likewise both from the speeches of the Angels and of our Sauiour and also from that alacrity and chearefulnes which did euidently appeare in the women that the resurrection of our Sauiour is a matter of singular ioy Explication It is easie to be perceiued in deed For both the Angels also our Sauiour bid them be of good cheare and to put away all troublesome confusion and feare out of their minds Either of them speake as comfortably in this caâ—e as the Angels did to Zacharlas Luke 1.13 Feare not Zacharias c. thou shalt haue ioy and gladnes and many shall reioyce at his birth to wit at the birth of Iohn Baptist the fore-runner of our Sauiour Christ And as he did to the virgin Marie concerning the conception of our Sauiour in the 30. verse of the same chapter Feare not Mary for thou hast found fauor with God c. And to the Shepheards concerning his birth ch â— 10 Be not afraid for behold I bring ye tidings of great ioy that shall be to all people c. So here saith the Angel to these godly women Feare not And our Sauiour himselfe Reioyce or peace be to you Feare not c. The reason of this like incouragement is because the resurrection of our Sauiour is no lesse matter of ioy then the conception and birth of our Sauiour and the other ioyfull things belonging to the same were And therefore also the like effect is here mentioned For as Zacharias reioyced and as Marie and the Shepheards and many other reioyced at the birth of our Sauiour so did these women reioyce at his resurrection though at the first it was mixed also with feare by reason of the diuine maiestie and glory of God appearing in this great and strange work of his And like as the virgin Marie hasted into the hill Country to her cosen Elizabeth to be coÌ„firmed in the word of conception and the Shepheards to Bethlehem to see our Sauiour newly borne so doe these women goe in hast to the disciples to carrie them this ioyfull newes that our Sauiour was now risen againe and likewise the two disciples afterward hasted to carrie the rest word yea though it were then night Luke 24.33.35 These thinges are thus more generally to be obserued in this part of the holy storie concerning the second appearance and manifestation of our Sauiour Let vs consider likewise of some things more particularly Question Which may they be Answer In that notwithstanding the terrour of the earthquake and the glorious appearance of the Angell of the Lord had so astonied the souldiers that they were as dead men for the time and therfore were glad to be gone as soone as they could yet the Angel biddeth these godly women not to feare hence we may first of all euidently see how happy a thing it is to be in the number of those that loue and reuerence Christ in comparison of those that oppose themselues against him Insomuch as we shall haue comfort against the terrour of the Lord when he shall confound them for euer from his glorious presence specially at the day of the last iudgement Secondly in that the holy Angel to induce the women to beleeue that our Sauiour was risen doth not only shew to their outward sense the place where the body of our Sauiour was laid to be now empty and void but chiefly standeth to confirme them from the words and doctrine of our Sauiour himselfe the which he doth will them to remember call to mind and he himselfe remembreth them of the place where hee spake it vnto them euen while he was yet in Galile that is some good space of time brfore it came to pâ—sse hereby we learne that the word and doctrine of our Sauiour is a more excellent ground and stay of our faith then the witnes of our owne eyes could be though these had their good vse as also the sensible touching and handling of our Sauiour had to proue that hee was after his resurrection a bodily substance as well as he was before Thirdly in that the Angel reproueth these women for that notwithstanding our Sauiour had told them of his resurrection plainly before his death yea that he would rise again the third day yet they forgat it therfore came
wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
the same signification with the Hebrew name Thomas comming of Taam geminauit whence Twinnes are called Teâ—mim or Tomim Gen. 26.24 Rebeckah had Twinnes in her wombe And chap. 38.27 Tamar had Twinnes in her wombe And thus it is not vnlike that Thomas was borne a Twinne and thereof did beare this name The euill euent which did follow vpon his absence from the rest of his companions at such times as our Sauiour appeared vnto them was this that hee wanting the helpe and remedies against his vnbeliefe which they enioyed continued still in his vnbeliefe Yea he grew so wayward vpon it that from the corruption of his heart he hardeneth himselfe against the testimony of the rest and professeth very presumptuously and obstinately for we cannot well in this case vse any milder termes that he will not beleeue it vnlesse he should see in the hands of our Sauiour Christ the print of the nailes c yea and to make vp the measure more fully hee continueth in this obstinacy by the space of seuen or eight daies making no reckoning of all the testimonies which had beene giuen as we shall haue occasion further to consider anon This obstinacy and solomnes of Thomas is the rather to be considered as it is amplified in all the circumstances of it and namely in this that he presumeth to prescribe our Sauiour a law what he must doe or else he will not beleeue It is I say so much the rather to be considered for two causes of very great importance First that from hence we may the more fully discerne the infinite clemencie and mercy of our Sauiour in that whereas he might iustly haue taken vengeance of his great sinne cast him off for euer yet he refuseth not to tender him so farre that as it followeth in the holy Storie hee doeth for the same cause not onely shew himselfe againe to his Disciples when Thomas was present with them but also suffereth him to haue his owne minde so far forth as he would yea and blesseth that which might iustly haue beene accursed vnto him For bodily feeling could not haue chased away his vnbeliefe and established his faith vnlesse our Sauiour had loosened and softened the hardnesse of his heart by the finger of his holy Spirit But of this more afterward Secondly the obstinacy of Thomas is to be considered of vs as that which ministreth vnto vs a most liuely and serious admonition to take heede how wee neglect the fellowship of the brethren or any meanes which God vouchsafeth for the helpe of our weake faith Yea it may iustly admonish vs to take heede against all drowsinesse in such times as the weightie occasions of danger especially of the danger wherevnto our soules are subiect through the diuell doe require that we should be most waking as at the hearing of the word and in time of prayer c. For verily I perswade my selfe that it was no other thing but heauinesse of sleepe and want of naturall rest which caused Thomas at this time to withdraw himselfe from the rest For the Storie giueth vs to vnderstand that was no long while till Thomas came vnto them yea it may be the same night before the morning But here from this absence of Thomas two doubts doe arise First how the Euangelist Luke may say that our Sauiour in that his fift appearance sheweth himselfe to the eleuen seeing Thomas one of the eleuen was then away as wee vnderstand by the Euangelist Iohn Secondly howe Thomas may be reckoned for one of the Apostles seeing hee wanted the Apostolike ordination which our Sauiour gaue vnto the rest when Thomas was not with them What may be answered to these doubts Question To the first wee answer that it is an vsuall thing when any speciall company or corporation is spoken of Answer to attribute the name of the whole to the greater number of them To the second we may answer well that the absence of Thomas at this time not being of contempt could no more hinder him from being an Apostle then it could hinder Mathias who was afterward chosen into the roome of Iudas Iscariot or Paul after him seeing it pleased our Lord and Sauiour to take them into that most holy and high order It is true Neither could that kinde of Thomas his absence frustrate the former election of our Sauiour ExplicatioÌ„ Hee reneweth his calling also being with the rest Matth. 28. But that which putteth the matter out of doubt is the gifts of the holy Ghost bestowed vpon Thomas as well and in like measure as vpon any of the other at Pentecost Act. 2. At what time our Sauiour did giue them all their full authority power This may teach vs therefore that the outward signe or ceremonies is not absolutely necessary when the inward grace is bestowed vpon any according to that we vse to say Not want of Baptisme The proofe of his resurrection by his sixt appearance but contempt of Baptisme is damnable It is profane contempt which frustrateth all yea though the ceremony be present as the example of profane Ishmael and of profane Esau who despised his birthright doe shew And that the greater part of a company of the same order or degree c. beareth the name of the whole it is so vsuall that we neede not stand vpon it So that as indifferently may the Euangelist Luke say that our Sauiour appeared to the eleuen though Thomas is was away as the Euangelist Iohn describeth Thomas to be one of that number which had beene called the twelue though Iudas Iscariot who had beene of them was now vtterly cut off from them And thus doth the Apostle Paul 1. Cor. 15.5 Tâ—us much shall suffice for that which was said to be an appendix or appurtenance to the former story of the fift appearance of our Sauiour Yet with this further addition that as it is an appurtenance to that fift appearance so â—t is a very spâ—ciall occasion containing as it were a transition to the sixt appearâ—nce of our Sauiour LEt vâ— therefore from this so speciall an occasion proceede now vnto that How doth the Euangelist Iohn continue the story in this behalfe Question Answer 26 And eight daies after saith the Euangelist Iohn his Disciples were with him and Thomas with them Iesus came when the doores were shut and stood in the middest and said Peace be vnto you 2â— Afterward hee said to Thomas Put thy finger here and see my handes and put forth thy hand and put it into my side and be not thou faithlesse but faithfull 28 Then Thomas answered and said vnto him O my Lord and my God 29 Iesus said vnto him Because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued ExplicatioÌ„ These are the words of the Euangelist Iohn chap. 20. verses â—6 â—7 28 29. They contâ—ine the sixt appearance of our Sauiour the first of those which were remoued some distance of
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
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
the contrary if we shall finde that our meate and drinke doe make vs drowsie and vnwilsome when we shall goe about good and holy duties and onely apt to rise from the table to play and spend our time in vanitie or to goe about some lewd practise or other then whether wee haue eaten much or little we may be sure that we haue dieted our selues very ill Such therefore is the admonition of our Sauiour concerning the first sort of dangers to be auoided not onely of drunkards but also of the more moderate persons as hinderances of our watchfulnes necessarily required to the obtaining of eternall saluation at the day of the last iudgement Now likewise the warning which he giueth touching the cares of this life doth not onely respect such as wee call earth-wormes and misers who minde nothing but the earth and are alwaies seruilely plodding thereabout and couetously seeking how they may increase their worldly pelfe or in another kinde those that through pouertie are distracted in their mindes about necessary prouision but out Sauiour speaketh likewise to those that are of a more liberall disposition warning all to take heede that they doe so limit their cares yea euen their lawfull cares in busying themselues or taking account of others in surueying of their lands in perusing their euidences of writing c. that in the meane while they be not hindered from reading the holy Scriptures of God the euidences of our eternall inheritance or from the sanctification of his holy Sabbaths c. The richer sort they are rather to take care how they may religiously husband and imploy that which they haue alreadie like good Stewards of God then couetously to hunt after more like vassalls of their owne lusts according to that more full instruction of our Sauiour Luke chapter 16. verses 9 10 11 12 13. a most excellent doctrine though the wicked Pharisies who were couetous mocked at it as it followeth in the same Text. And the poorer sorte are to quiet their mindes in the Lorde vsing their diligence and staying themselues through faith in his fatherlie prouidence according to that other most comfortable and plentifull instruction of the same our Sauiour Matthew chapter 6 from the 25. verse to the ende of the chapter Hetherto of the first part of the speech of our Sauiour recorded by Saint Luke wherein hee sheweth what are the common dangers which are to be watched against lest the iudgement of God should fall vpon vs at vnwares insomuch as be telleth vs plainely that it shall come as a snare vpon all that dwell on the face of the whole earth whosoeuer shall suffer their hearts to be oppressed with voluptuousnesse or their mindes to be snared with the cares of this life that they will not regard to seeke after the freedome of the Spirit of God that so they may haue libertie to seeke after his heauenly kingdome The second parte of the speech of our Sauiour sheweth as was saide and as it is plaine by the wordes themselues what wee are to pray for in regard of the danger which all of vs are in without watchfulnesse and prayer yea without continuall and constant watching in prayer according to that which was before obserued and as it is notably set downe by the Apostle Paul Colos 4.2 Continue in prayer and watch in the same with thanksgiuing The meaning of our Sauiour in this part of his admonition is this that wee doe continually remember in our prayers instantly to intreate the Lord our God and heauenly Father to giue vs grace that we be neuer found like the carelesse people of the world such as were in the dayes of Noah and in the daies of Lot vpon whom his fearefull iudgement fell while they lay securely in their sinnes and in the contempt of that warning which God gaue vnto them but that wee may be like Noah who beleeuing the warning of God and moued with reuerence and feare of the iudgement threatned prepared not onely the Arke but himselfe first and so escaped the wrath of God And that we may be like Lot in Sodome mourning to behold the wickednes of the world that so wee may escape when the world shall be condemned yea that we may escape all those things whereof our Sauiour hath giuen warning And therefore that in our prayers to God we be alwaies mindfull to beseech him to strengthen vs so by his holy Spirit that neither common troubles in the world by warres c. nor more proper troubles of the Church whether persecution by aduersaries or falling away of brethren or the arising of false Christes and false Prophets doe neither intice vs to imbrace any erroneous and hereticall opinion and religion nor feare vs from the profession and obedience of the truth of the Gospell of our Lord Iesus Christ And that wee continuing thus faithfull before him to the end of our liues whether we die before or liue till the comming of our Sauiour to iudgement may of his infinite mercie be for Christes sake accounted worthie to stand with comfort before his iudgement seate when as the wicked shall not be able to endure but against their wills to see him in so great glory whom they haue most vilely esteemed and most presumptuously dishonoured as if hee had beene no better then a base and contemptible man For verily like as when the traitours and rebels of an earthly Prince are found out and brought before the Iudge to be examined they are confounded and cannot without inward terrour looke the Iudge in the face so nay infinitely much more terrible shall it be to all wicked sinners and rebels against our Sauiour Christ at the day of his appearing when hee shall come in flaming fire to render vengeance howsoeuer vntill that day which they put farre from their thoughts they imbolden themselues to commit all kind of iniquitie both in life and religion without all feare or remorse Thus farre concerning the gratious admonition and warning of our Sauiour in more simple and direct speech without any parable or continued figure IT remaineth that wee doe henceforth consider how he continueth the same his most gratious and necessarie admonition vnder diuers and sondrie lightsome and familiar parables full of excellent instruction The which he doth no doubt add to the former part of his speech to the end it might take the more deepe and firme impression it being so exceedingly necessary and profitable for vs. Let not therefore that which our Sauiour seeth to be little enough to awaken and stirre vp our dull and drowsie hearts seeme too much vnto vs neither let that which hee laboureth to make lightsome and pleasant vnto vs be accounted of vs tedious and irksome to our owne further woe and smart For assuredly most extreame woe shall be to all such as will not take their warning from this so plentifull an admonition which our Sauiour doth of his aboundant grace with so great varietie of instruction inlarge
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
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
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
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
respects And the rather also because the couenant of this forgiuenes of sinnes is an euerlasting couenant Ier 32 40 41. Which he hath confirmed by oath and sealed with the blood of his Sonne the which is therefore called the blood of the euerlasting couenant Heb 9.22.26 ch 13 verse 20. Of the which blood it is further said in this respect that it speaketh better things then the blood of Abel which cried for vengeance against Caine ch 12.24 Gen 4 10. Thus we see touching the first part of the vse of this Article that the cōfort of it is exceeding great to all true beleeuers euen to so many as haue grace to lay hold of this great mercy of God to the assuring of themselues of the forgiuenes of their sinnes NOw let vs come to the second part of the vse of it which concerneth the obedience of faith Question Which therefore are the duties which the comfort of faith in the forgiuenes of sinnes challengeth at the hands of all those to whom they are forgiuen They are these which followe Answer First an humble acknowledgement of our selues to be grieuous sinners ioyned with godly sorrowe for them and earnest praier for the forgiuenes of them all Secondly most earnest and heartie thankefulnes to God for his so infinite and vnspeakable mercie as sheweth it selfe most clearly in the forgiuenes of our most hainous and infinite sinnes Thirdly exceeding loue toward the Lord God our heauenly Father according to the greatnes of his mercy by how many the more and the greater sinnes he doth forgiue vs. Fourthly a reuerend care not to offend him any more as heretofore we haue done yea rather a most earnest studie and desire to please him better in all things then yet we haue done Fiftly a ready and tender affection of mercifulnes to forgiue one another euen as God our heauenly Father in and for our Sauiours sake hath forgiuen vs. Finally earnest resistance of all feares and doubts touching Gods faithfulnes in forgiuing the sinnes of our selues or of any other that doe walke in these duties Explicatiō proofe Concerning the first branch of this answer to wit our acknowledging of our selues to be grieuous sinners that it ought to be so the truth of the assertion it self that we are so may be a sufficient warrant vnto vs. For the proofe of which assertiō that we are grieuous sinners read 1. Kings 8 46. Eccl 7.22 There is no man that sinneth not No not the regenerate as their own cōfessiōs plainly shew Paule Rom 7.14 c. Iames ch 3 2. Iohn 1. Ep ch 1.8.9.10 Read also Psal 19.12 and 130.3 Prouerbs ch 20.9 And though there are degrees of sinners as well as of sins yet euery one for his own part ought to account himselfe among the chiefe as Paule did 1. Tim 1. Daniel ch 9. Yea and though it were so that a man did not know any thing of speciall offence by himselfe yet seeing our Sauiour who knoweth vs all better then wee doe our selues teacheth vs all to pray for forgiuenes it ought to be a sufficient proofe vnto vs that we are great sinners and that we doe stand in great need of forgiuenes Neither is it in vaine as was touched before that this Article of the forgiuenes of sins is lincked with that other of the cōmuniō of Saints insomuch as not onely in most holy things but also in our most holy assembling of our selues and accompanying together we doe many waies offend And that not at our owne Tables alone which made holy Iob to feare his children so much as hee did and to be so carefull as he was to sanctifie them by holy exercises of religion while they feasted one another lest they should forget themselues and speake any thing to the dishonour of the name of God cha 1 5 but also euen in the Lords house and at his most holy Table Which was the cause why God did appoint Aaron in the time of the lawe to sacrifice for the iniquitie euen of the holy offerings of the children of Israel Exod 28.38 and why wee are so earnestly admonished to examine our selues when wee come to the Table of the Lord c. Wherefore let vs alwaies and in all things well remember that we are sinners and that God could easily lay greater sinnes to our charge then we are ware of and accordingly let vs without all hypocrisie acknowledge in his sight that wee are more grieuous and miserable sinners then we are priuy vnto Let vs I say do it without hypocrisie for else we should euen herein make our selues more abominable sinners then in any thing beside Luke 16 15. Mat 23. Neither could the Article of forgiuenes of sinnes be any Article of faith at all vnto vs for our comfort vnlesse we doe acknowledge our selues to be sinners and vnlesse we see iust cause why wee should be sorie for them and pray earnestly alwaies for the forgiuenes of them according to the instruction of our Sauiour Mat 6 12. and according to the example and instruction of the Prophet Dauid Ps 32 5 6. and Ps 25 7. and Ps 51. But here an obiection may be made how it may stand with faith to pray still for foriguenes of sinnes seeing it is an Article of faith to beleeue that they are forgiuen at the least those sinnes which haue already beene committed and for the forgiuenes whereof faithfull praier hath beene already made Question What is to be said to this Answer First this Article of the forgiuenes of sinnes presupposeth true repentance to be in euery one that hath any true faith to beleeue that his sinnes are forgiuen Neither can it stand with any reason that faith should disanull or any way preiudice prayer which God hath appointed to be the onely subordinate messenger and Spokes-man as it were of faith for the intreatie of the forgiuenes of sinnes through the mediation of our Sauiour Christ Secondly no man doth so firmely beleeue the forgiuenes of former sinnes by former praiers but by the renewing of his praiers for the forgiuenes of the same he may bee better assured against all temptations of feares and doubtings that they are verily forgiuen vnto him Thirdly faith by exercising of it selfe in prayer to the further strengthening of it selfe touching the forgiuenes of old sins it doth therewithall make it selfe both more watchfull against new sinnes that they be not wilfully committed and also more comfortable in the assurance of the forgiuenes of those our sinnes of infirmitie and weakenes which we cease not to commit day after day Finally God doth at once and for euer after forgiue all the sinnes of true beleeuers but yet vpon this condition that they continue in prayer for the forgiuenes of them and for daily profiting in godly sorow and repentance for the same so long as they haue a day yea an houre to liue in this sinfull world Explication and proofe It is very true For these are
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
hope 5 And hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost who is giuen vnto vs. Explicatiō proofe Here are many excellent benefits in deede which wee doe enioy from the mercy of God through faith euen such as doe make the comfort of faith euery way very great as wee haue seene by the interpretation of them We may call the same to minde likewise from that which we haue considered and heard in the sermon made vpon the 4 5 6 and 7 verses of the 4. chapter of the Epistle to the Philippians Where the holy Apostle incouraging the faithfull most comfortably to reioyce in the Lord and admonishing them to take heede against such euills as would hinder their ioy to wit impatience and distrustfull or distracting care And therewithall exhorting them in stead thereof to commit themselues to the care of the Lord for all time to come with thankfulnesse also for all former and present blessings he assureth them that then the peace of God which passeth all vnderstanding shal preserue their hearts and mindes in Christ Iesus Read also Psal 119. verses 49 50. Remember the promise made to thy seruant saith the holy Prophet wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me And verse 103. O how sweet are thy promises to my mouth yea more then honie to my mouth Moreouer how must it not be that faith should be exceedingly comfortable insomuch as it is giuen vs of GOD to be that shield of defence which doth quenche all those fierie darts which the diuell most mischieuously throweth against vs Ephes 6.16 Seeing also faith is our victory whereby we ouercome the world which is another great and dangerous enemy 1. Iohn 5.4 5. Seeing that by faith we are the Sonnes of God in Christ Iesus Gal. 4.26 Seeing by faith we haue all our liuelihood as we may say from the hand of God as it is written The iust shall liue by his faith Hab. ch 2.4 and Rom. 1.17 And Gal. 2.20 By faith saith the Apostle I liue in the Son of God And so do all other true beleeuers liue in him by their faith he in them by his holy Spirit Iohn 14.18 19 20 c. Finally seeing we are saued by the grace of God through faith Eph. 2.8 For in all these repspects we must needs acknowledge that the sweet cōfort of faith is exceeding great to all those that haue it and doe truly know what it meaneth NOw therefore let vs come to the duties in generall The generall dutie Question What proofe of holy Scripture haue you to shewe vs what they ought to be Answer Euen they which doe follow in the 4. chapter of the Epistle to the Philippians verses 8 and 9. in these words 8 Furthermore brethren saith the Apostle whatsoeuer things are true whatsoeuer things are honest bosa semna or graue and reuerend whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things 9 Which ye haue both learned and receiued and heard and seene in me those things doe and the God of peace shall be with you Explication Here we see plainely that as the comfort was manifold so the duty is likewise very large and generall yea in such ample sort that it is euident that true Christian faith cannot be idle but it must be to the great reproch of those who doe professe themselues to be Christians Like as it cannot but be to the shame of such a seruant of a familie as hauing much businesse to doe in his Masters house should take a stoole and set him downe loitering and doe nothing at all As you may remember how it was declared at large in the explication of the seuerall sorts of those manifold duties which are comprehended in this text The same also we saw further confirmed vnto vs from the exhortation of the same Apostle Rom. 12. verses 1 2. Wherein the Apostle reasoneth very earnestly from the mercies yea from the tender mercies of God dia toon oictir moon which are as the fountaine of al the promises as ye heard in the interpretation of that Scripture vnto you The words of the Apostle are worthy our rehersall Question Which are they Answer 1 I beseech ye therefore brethren saith the holy Apostle by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 2 And facion not your selues like vnto this world but be yee changed by the renewing of your minde that yee may proue what is the good will of God acceptable and perfect Explication Here it is of it selfe plaine that the Apostle moueth Christians to all dutifulnesse from the due consideration of the tender mercies of God Yee heard furthermore the same point confirmed vnto you from another like earnest exhortation which the same Apostle made to the Corinthians as we reade 2. Cor 7. in the first verse of that chapter where he reasoneth to the same end very strongly and with great authoritie from the promises of God which flow most clearely to the refreshing of our soules from that most pure fountaine of his mercies Question Which are the Apostles words Answer 1 See ng then saith hee wee haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and of the spirit and grow vp to full holinesse in the feare of God Explicatiō The promises which the Apostle speaketh of are set downe in the former chapter and namely that God will be a Father to his people if they will be true worshippers of him From the which words now rehearsed ye may remember that beside other things it was taught vnto you that then we are said to cleanse our selues when we vse the meanes of cleansing That is to say when we sorow with godly sorow for our sins vnto true repentance so often as to the same end to the furtherance thereof we doe with reuerence and in the feare of God reade and heare the word of God making our prayers vnto him for mercy and forgiuenesse and for grace to forsake our sinnes c. Likewise wee are said to renew our owne mindes when we doe dutifully serue Gods holy prouidence in vsing the same meanes The generall danger of vnbeliefe and disobedience to the Gospel which he hath appointed and sanctified for our renewment Whereas to speake properly it is neuerthelesse God onely and the worke of his holy Spirit whichh cleanseth and reneweth vs and causeth vs to grow in grace with all the increases which we attaine vnto as well as he alone worketh all good beginnings in vs. But in that we are exhorted to grow vp to full holinesse it is euident that it will in no wise stand with
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.