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
incourage his Disciples saying Feare not little flocke it is the Fathers pleasure to giue you a Kingdome Secondly that God as a most louing and bountifull Father wil indue and furnish his children with all spirituall gifts graces c. consider it from the parable of our Sauiour Christ Luke chap. 15.22.23.24 The prodigall child hath spent all his worldly riches but his Father inricheth him with a spirituall treasure and feedeth him with heauenly dainties c. Read also Isa ch 11.9 ch 54.13 Call to mind againe Eph. 1.3 and verses 16.17 c. For the third branch read Math. 6.31 Take no thought saying what shall wee eate c. For your Father saith our Sauiour Christ knoweth that ye haue need of all these things But seeke ye first the Kingdome of God and his righteousnes and all these things shal be ministred vnto you Seeing God is minded as we haue seene before to giue his children a heauenly Kingdome doubtlesse he will not denie them earthly things so farre as is meete for them Seeing hee hath already giuen his owne sonne for vs how shall he not with him giue vs all things also Rom. 8.32 Fourthly that God is minded to beare with the infirmities of his children that are carefull to obey him read Mal. chap. 3.17 They shall be to me saith the Lord of Hostes in that day that I shall doe this that is execute my iudgements against the wicked for a flocke and I will spare them as a man spareth his owne sonne that serueth him Then shalt thou returne and discerne betweene the righteous and the wicked betweene him that serueth God and him that â—erueth him not Read also Psal 103.8.9 The Lord is full of compassion slow to anger and of great kindnes He will not alwaies chide neither keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities As high as the heauen is aboue the earth so great is the mercie of God toward them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs. As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but aâ—st And Psal 13â— 3.4 If thou Lord straitly markest iniquitie O Lord who shall stand But mercie is with thee that thou maiest be feared Fiftly that when God correcteth his children he doth it in loue reade Heb. 12.6 And that as a fruite of his loue he keepeth measure wee reade Psal 89.32.33 And Psa 125.3 The rod of the wicked shall not rest on the lot of the righteous c. Finally that God of his most gratious and fatherly goodnes will heare the complaints and supplications of his children in all their necessities iâ— is euident by this that our Sauiour Christ hath most comfortably taught and commanded and incouraged vs to pray to God as to our heauenly Father Math. 6.9 c. And chap. 7. verse 7. c. Aske saith our Sauiour Christ and it shall be giuen vnto you c For what man is there among you who if his sonne aske him bread would giue him a stone Or if hee aske fish will hee giue him a Serpent If ye then who are euill saith our Sauiour can giue your children good gifts how much more shall your Father which is in heauen giue good thinges to them that aske him Yea as wee reade further Luke chap. 11.13 How much more saith our Sauiour Christ shall your heauenly Father giue the holy Ghost to them that desire him It is very comfortable also that wee reade in the same Chapter from the â— verse Which of you shall haue a friend c. And Iohn chap. 16.23 Our Sauiour Christ is earnest in this point Verily verily saith hee I say vnto you whatsoeuer ye shall aske the Father in my name hee will giue it to you For as it followeth vâ—rse 27. the Father himselfe loueth you because ye haue loued mee saith our Sauiour Christ and haue beleeued that I came out from God Thus farre of the comforts of this that God vouchsafeth to bee a Father vnto vs. THe duties pertaining to the comfort of this Article of our faith are next to be considered of vs. Question Which are they Answere First in so much as it is our principall comfort that God is our Father and that of his meere â—auour and grace it is our dutie first of all to beare in remembrance what our miserable estate is from our naturall parents of whom wee are conceiued in sinne and borne in iniquitie Yea that as wee arâ— naturally descended of them wee are no bettâ—r then the children of the Diuell to whom the wrath of God is due for euer and euer This I say we are first of all to call to remembrance to the end we may continually put our selues in minde of that constant and euer increasing thankfulnes which iâ— due for so iuestimable and euerlasting a benefit and aduancement Secondly it is our most bounden dutie to withdrawe our selues from all the wayes motions and lustes of our owne sinnefull flesh and of this worlde and of the Diâ—ell Thirdlie it is our dutie to walke most chearfullie The Duties in all humble obedience and childe-like dutie toward God our heauenly Father beeing sorie aboue all things that wee haue hetherto bene so vndutifull vnto him Fourthlie wee are likewise admonished that it is our duety in that wee are children of God to bee imitators and followers of the same our heauenlie Father in all his most noble and diuine vertues so farre as wee may imploye our selues for the common benefit of all men speciallie concerning our Christian brethren who are members of the same houshold of faith with vs. Finallie in that wee beleeue in God to be our Father it is our bounden dutie to depende vpon his Fatherlie prouidence and in all things to account our selues to bee most gratiouslie dealt with and ordered in whatsoeuer estate and condition of life he hath placed vs for the time of our so beeing and so long also as it shall seeme good vnto him that wee doe so abide and remaine ExplicatioÌ„ proofe These speciall dueties doe verie iustlie arise from the comfort of this so principall a point of ourfaith as may appeare by the proofes heereafter following Touching the first the Proph Ezekiel may be a worthie admonitor vnvnto vs in the name of God himselfe chapt 16. of his Prophesie from the beginning of the chapter in a very large and elegant discourse manie verses togither though verie sharpe and reprehensiue as the intollerable ingratitude of that people had fullie deserued Sonne of man saith the Lorde cause Ierusalem to knowe her abominations And say thou thus saith the Lorde God vnto Ierusalem Thine habitation and thy kindred is of the lande of Canaan thy father was an Amorite and thy mother an Hittite And
the forgiuenes of their sinnes the which iustification alone and no other can endure strict examination before the iudgement seate of God agreeable to the confession of the holy Prophet Psal 130 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercy is with thee that thou maiest bee feared So that euen of necessitie we must all as well as he come into the house of the Lord in the multitude of his mercie and worship him in feare Psal 5 7. Praying to him as we read Ps 143 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Hereunto also doth the example of the holy Ap. Paul lead vs in that he maketh his protestation 1. Cor 4 v. 3 4 in these words As touching me saith Paul I passe very little to be iudged of you or of mās iudgement no I iudge not mine owne selfe For I knowe nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord c. And the example of righteous Iob in his confession chap. 9 v. 1 2 3. I know verily saith he that it is so for how should man compared vnto God be iustified If he should dispute with him he could not answere him one thing of a thousand And v. 19 20 21. If we speake of strength saith Iob behold he that is God is strong if wee speake of iudgement who shall bring me in to pleade If I would iustifie my selfe mine owne mouth should condemne me If I would be perfit he shal iudge me wicked Though I were perfit yet I know not my soule therefore doe I ahhorre my life And ch 25 4. in the same booke Bildad likewise speaking by the holy Ghost saith confidently How can a man be iustified with God or how can he be cleane that is borne of woman Wherefore as Iudah saith to Ioseph Gen. 44.16 How shall we iustifie our selues He professing thereby that they could not cleare thēselues Much rather may we yea ought we to say and confesse before the Lord that we cannot possibly iustifie our selues before his iudgement seate but must needes appeale to his throne of free mercy and grace For assuredly none shall be iustified by their owne righteousnes but such as shall perfectly fulfill the whole lawe of God according to that Ro. 2 13. The hearers of the law are not righteous before God but the dooers of the lawe shall be iustified But this can no man possibly performe For as touching the righteousnes of the best it is vnperfect and we must euery one of vs labour to better and increase it from day to day as Reuel 22 11. He that is iust let him be iustified still and he that is holy let him be sanctified still That is let euery such one not onely continue but also in continuance let him more and more encrease in righteousnes and holines and so declare the truth of that righteousnes holines which is in him For as our Sa Christ saith To him that hath shall be giuen he shal haue in a boundance c. But the righteousnes of God by the gift whereof he iustifieth his adopted children namely in that he imputeth the righteousnes of his owne naturall sonne our Lord Iesus Christ vnto them it is fully perfect at the very first instant and so continueth alwaies euen as the righteousnes of Christ himselfe is perfect once and for euer howsoeuer in the faithfull the dutie yea and the comfort of their iustification may appeare and be more fully manifested in processe and tract of time as Abraham beleeuing and by his faith being iustified in the sight of God long before shewed the truth and power of his faith in offering vp of his onely sonne Isaak at the commandement which God gaue him for the triall of his faith many a yeare after And thus by the grace of God may we perceiue what iustification by faith is according to the doctrine of the Apostle Paul to wit that we are accoūted righteous before the iudgement seate of God onely for the merit and worthines of the righteousnes and obedience of our Sauiour Christ imputed to vs of God and apprehended of vs by faith and not otherwise Now when the same word to iustifie is referred to workes as the Apostle Iames vseth it the Apostle is in no wise to bee vnderstood as though a man might by his workes bee made perfectly righteous in the iust and strict iudgement of God For that cannot be insomuch as it was said euen now al our own works yea euen the best of them they are vnperfect And besides that as the Apostle Iames himselfe teacheth vs In many things we sin all And therefore it must needs be in his iudgement a grieuous sinne for any to goe about to iustifie thēselues by any worthines of their own workes in the sight of God according as it is expresly noted to be a sin in the Pharisies by our Sa Christ Luk. ch 16. v. 15. Ye are they which iustifie your selues before men c. And againe ch 18 19 c. For if it be a sin to stand in a vaine ostentation of our righteousnes before men much more sinful is it in opiniō therof to lift vp a mās mind in the sight of god as Hab. ch 2 4. Behold he that lifteth vp himselfe his mind is not vpright in him but the iust shal liue by his faith They onely haue the fruit and reward of their works who doing them in conscience of most bounden duty in obedience to God doe most vnfeinedly renounce al opinion of merit according to the instruction of our Sa Christ acknowledge themselues when they haue done al that they can to be vnprofitable seruants Luk. 17.10 And ch 18. 9. c. it may in a good part be euident by the comparison which our Sa Christ maketh betwixt the Pharisie iustifying himselfe the poore Publican humbly confessing bewailing his sins of whom our Sa saith that he went to his house iustified rather then the other And it may be more fully confirmed by these reasons following First we are iustified in the sight of God in such manner onely as may most perfectly take away al reioycing from our selues As Ro. 3 27. All reioycing in works is excluded by faith And ch 4 1 2. Abrahā being iustified without works hath nothing concerning himselfe to reioyce in before God Likewise Eph. 2 9. Not of works lest any man should boast himselfe This because it was not duly regarded of the vnbeleeuing Iewes who sought after their own righteousnes it turned to their destruction Ro. 9 30 31 32 33. ch 10 1 2 3. Wherefore as it is written 1. Cor. 1 31. He that reioyceth let him reioyce in the Lord. Who hath made Christ to be perfect wisedome righteousnes sanctification and redemption vnto vs. And herein is included a second reason which is that we are so iustified as
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
hearts and reynes And Ierem 11.20 and chap 17.10 I the Lord searche the heart and trie the reynes Acts. 15.8 God which knoweth the hearts and 1. Thess 2.4 Iudge of the whole world Gen 18.25 Shall not the iudge of all the world doe right saith Abraham to the Lord. Read also Iob. chap 34.10 c. 19. He iudgeth without respect of persons Deut 10.17.18 Acts 10.34 Rom 2.11 And in many other places The iudge who maketh lowe who also maketh high Psalm 75.7 Lorde of Hostes Psalm 46.7 The Lorde of Hostes is with vs. And Psalm 82. thrise in that Psal And Ps 84. fower times and Psa 89.8 O Lord God of Hostes who is like vnto thee which art a mightie Lorde and the truth is about thee 32.18 Amos 4.13 The Lord of Hostes is his name And note also that the works of God not onely of Creation of the ordinaâ—ie course of Gouernment but also his extraordinarie and wondrous works partly such as he worketh by his own immediate hand partly such as he worketh by the ministerie of his seruants both for his people and against the wicked they are so manie declarations of his diuine wisedome mercie iustice c. According to that Psal 9.16 The Lord is knowne by executing iudgement Selah A point worthie singular obseruation And in respect of his mercie according to that Psal 68.20 This is our God euen the God that saueth vs. c. Question NOwe which are the titles of God in a more particular respect of the degrees of his people in humane societie Answere He is in this respect called the most high excellent he that inhabiteth Eternitie whose name is the Holie one Isai 57.15 Ps 83.18 The mosthigh ouer the whole Earth Ps 97.9 And 1. Tim 1.17 The King euerlasting immortall God onely wise And ch 6.15.16 He that is blessed prince onely the King of Kings Lord of Lords who only hath immortalitie dwelleth in the light that none caÌ„ attain vnto whoÌ„ neuer man saw neither caÌ„ see vnto whoÌ„ be honor power euerlasting AmeÌ„ Explication proofe This title of GOD Gneljon the most high is often in the Psalms namelie in these 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107 Read also 1. Chron 29.11.12.13 and Psal 24.7.8.9.10 The king of glorie that is the most glorious King And 82.1 God standeth in the assemblie of Gods For Iudges magistrates assembled are the honourable assemblies which God himselfe hath called to the seate of iustice and hee iudgeth among Goddes that is among the same Iudges magistrates gathered togither in his name either ratifying euery right sentence which they giue or reprouing the contrarie as it followeth in the same Psalme For all Iudgement is properlie the Lords it is his soueraigne prerogatiue belonging as it were to his Crowne and Dignitie Deu 1.17 2. chro 19.6.9.10.11 Read also Eccles ch 5.7 If in a Countrie thou seest the oppression of the poore and the defrauding of iudgment iustice be not astonied at the matter For he that is higher then the high regaraeth yea he that is most high aboue them Where the word Gebhohim vsed in the plurall nuÌ„ber noteth the most high excellencie of God And that also as some interpret it in respect of the most high misterie of the holy Trinitie In Ezra NeheÌ„ God is diuers times called the God of heauen Thus we see what manner of one God is in comparison of those that bee in higher place aboue the rest Though they be high yea higher powers as Ro 13.1 yet God onely is the most high Wheras these are mortall Ps 146.3.4 Isa 51.12 The Lord God is immortall Though they dwell in Princely Palaces yet their dwelling places are nothing coÌ„parable to the habitation of his heauenly glorie They are many so their gouernment is a parted gouernmeÌ„t but God is one hath the whole soueraigntie entierly vnited in himselfe Ps 47.6.7.8.9 God is called also oftentimes in the holy Scriptures Adonai the chief Lord authoriser supporter of all Lordship and Gouernment And therfore the title is in a speciall forme of writing attributed to God as some obserue Adonai not Adon or Adoni as it is applied to meÌ„ And in this respect of his soueraignty he is called Adonei Adonim Ps 136.3 the Lord of Lords that is the Lord of all that haue gouernment whether domestical eccl or ciuill And Mal 1.6 The plural nuÌ„ber for the singular in the same sense twise in the same verse Hence or according to this the word Heden is vsed for basis or sustentaculum the foundation of a thing Question NOwe further which are the Titles of God which shewe what manner of one God is in respect of those of inferiour estate and low degree who are humbled in themselues c Answer Hee is the Father of Mercies the God of all consolation and comfort 2. Corinth 1.1.3.4 and chapt 7 6. The God that comforteth the abiecte Hee is the Father of the Fatherles and iudge of the Widowes Psalm 68.5 and Psalm 113.5 who is like vnto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heauens and in the earth Hee raiseth the needie out of the dust and lifteth vp the poore out of the dung c. And Psalm 146.7 He executeth iustice for the oppressed he giueth bread to the hungry He looseth the prisoners c. It followeth that you shew which those kind of titles are which declare what manner of one our God is against the wicked whether Princes or any other Which may they be Question Answere He ouerthroweth the way of the wicked as it followeth in the same 146 Psalm He is terrible to the Kings of the earth Psal 76 12. Yea generally it is a fearefull thing for any conteÌ„ptuous sinner to fall into the hands of the liuing God For vengeance belongeth to the Lord and he will recompence Heb 10 30 30 31. and Rom 12 19 according as Psal 94 He is expresly called God the auenger To this purpose we may call to mind againe That God iudgeth without respect of persons ExplicatioÌ„ proofe For seeing he will not haue his magistrates to respect the poore in any euill cause Exod 23 3 and Leuit 19 15 Much lesse will God himselfe deale partially Question NOw in the last place what are those titles of God which doe concerne his Church and that speciall fauour which he beareth to it and to euerie true member thereof Answere The Lord God of the Hebrewes and the God of Abraham Isaak and Iaacob or Israel in many places of the holy Prophets The holy one Iob. cha 6.10 The holy one of Israel Isai cha 6.3 and 41.14 and cha 43.15 and Luke cha 1.49 Holy is his name The hope of Israel Ierem. 14.8 and Psal 46.1 and 62.8 yea the hope of all the ends of the earth Psal 65.5 The God both of Iew and Gentile Rom 3.29
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
nation yea but of one kind in one litle countrey yea but as they are now in the decayed withering estate of the world who is able and who hath the wisedome throughly to obserue the wonder of Gods creation in these things And finally who duelie considering the power and goodnes of God in this part of his creation can otherwise choose but he must needs acknowledge it to be an easie thing with the Lord to turne the greatest dearth that can be into the greatest plentie c were it not that our sinnes doe as it were strengthen Gods iustice to the weakening of his mercie towards vs although in it selfe ther is no weakenes Read Psal 107.33.34.35 Mal chapt 3.10 WHerfore setting it downe with our selues to indeuor more and more to ponder the goodnes of God in this third fruitefull dayes worke of the Lord Let vs proceede to the consideration of the fourth day the which was that which wee call the Wedensday Question In what wordes doth the Prophet Moses commende the workes thereof vnto vs Answere It foloweth from the beginning of the 14. verse to the end of the 19. In these words 14 Afterward God said Let there be lights in the Firmament of the heauen to wit aboue the clowdes to seperate the daye from the night and let them bee for signes both for the seasons to wit of the yeare and also for dayes and yeares themselues 15 Yea let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16 Thus as Moses saith God made two great lights the greater light to rule the day and the lesser light to rule the night and he made also the Starres 17 And God set them in the firmament of the heauen to shine vpon the earth 18 And to rule the Day and the Night and to seperate betwixte the Light and the Darkenes and God saw that it was good 19 So the euening and the morning were the fourth day Explication and prooâ—e The fourth dayes worke is likewise a gratious and glorious work of God For notwithstanding God had shewed before that hee stood in neede of no instruments to giue light and to make the distinction betwixt the day and the night for he had done this alreadie before ther was any Sunne or Moone or any one Starre yet for the beautifying of his work and for a further help and comfort to man for such singular good vses as Moses rehearseth both naturall and ciuill to wit that they might be as it were a generall clocke or dyall of time to determine the yeares and passages thereof and euery season of the yeare Sommer and Winter seede time and haruest yea and the dayes and nights of the yeare eyther shorter or longer as the Sunne should come nearer or goe further from the Equinoctiall point c and for the historicall memoriall of things in respect both of ciuill pollicie and also of Religion therefore it pleased the Lord to create thiâ— his excellent creature of the Sunne The like vse is of the Moone for the nights of the moneths The Starres also are both for singular ornament and for light in the night and for assistance to that gouernmenâ— which God hath honoured the Sunne and the Moone withall Read Iob chap 9 verse 9. God maketh the Starres Arcturus Orion and Pleiades and those also of the Climate of the South And chapt 38. verses 31.32.33 Canst thou restraine the pleasures of the Pleiades that is the pleasant spring which cometh with them Or canst thou loosen the bandes of Orion a starre which vseth to come with colde and tempest Canst thou bring forth Mazzaroth in their time that is the starres of the South Canst thou guide Arâ—turus with his sonnes that is the Northerne starres Knowest thou the course of the heauens c And Amos chapt 5. verse 8. God maketh Pleâ—ades and Orion that is hee oâ—dereth them acccording as at the first hee made them and appointed them their courses And Psalme 147.4 God alone counteth the number of the starres and calleth them all by their names They are vnto vs innumerable Genes 15. â— God hath placed them all in their seates and hee continueth them as his seruants therein according to the most holie and Diuine pleasure of his owne will Psalm 119. verses 89.90.91 The Sunne and the Moone are iustly called the greater lights because they are so vnto vs both to sight and also to vse And therfore let Astronomers curiouslie dispute of the greatnes of any starre aboue these wee will rest in this holie Philosophie which Moses teacheth vs as most fit both to expresse vnto vs the great goodnes and mercie of God and also to stirre vs vp to be thankfull vnto him for the same Thus then this fourth dayes worke is very glorious and therefore iustly is the Lord to be glorified and praised of vs therin according to the profession and practise of the Church of God Psalme 8.3.4 and Psalm 19.1.2 3.4.5.6 LEt vs nowe proceede to the workes of the fifte daye as the Lord created them Question Which are they Answere The Prophet Moses sheweth which they were from the beginning of the 20. verse to the ende of the 23. as it followeth in our Text thus 20 Afterward God said Let the waters bring forth in aboundance euery creeping thing that hath life or as we may reade euery liuing creature that creepeth and let the fowles flie aboue the earth toward the face of the firmament of heauen To wit that parte of the firmament of heauen which is vnder the clowdes next to vs. 21 Thus saith Moses God created the great Whales all liuing creatures that creepe Heb Fowles that haue wings the which the waters brought forth in aboundance according to their kindes and all feathered fowles according to their kindes and God saw that it was good 22 And God blessed them saying Bring forth fruite and multiplie and fill yea the waters in the Seas and let the fowles multiplie in the earth 23 So the euening and the morning were the fifte day ExplicatioÌ„ proofe This fifte daye was that which according to the custome among vs is called Thursday In it as the Prophet Moses by the Spirit of God reporteth were twoo verie mightie and gratious workes of Gods Creation perfected The first was the creation of the Fishes of the Sea in their great and vnknowen varietie from the huge Whale to the little minnome that is from the greatest to the least of them in their seuerall kindes Of the which it is thus written to the celebration of the gift of God in this respect Psalm 104.24.25.26 O Lord howe manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches or as the Hebrew worde Quinianécha signifieth of that which is thy possession So is the Sea great and wine for therein are thinges creeping innumerable both small beasts and great There goe the Shippes yea
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
themselues but rather much more according to the greater excellency and dignitie of their creation Wherfore whosoeuer not content with this shall proceede malapertly to expostulate with God why he wold not giue his creatures an absolute power to abide firme and sure in that happy estate and condition wherein he had set them let theÌ„ all iustly feare some singular punishment to approach against them for so bold and notorious a presumption vnlesse they shall speedily repent and so preuent the same through the tender mercy of our God For shall God be subiect to mans inquisition controulement censure Shall he be vrged to giue a reason of all his secret counsells and to satisfie euery mans malignant cauilling and clamorus interrogatories Farre be it from any of the children of God to thinke so but much further that they should at any time presume to doe so What answer might we then rather looke for then such a one as King Salomon gaue to his mother Bath-sheba concerning the vnlawfull desire of his brother Adoâ—ijah that hee migâ—t haue Abishag to wife Doest thou aske this saith King Salomon Ask the Kingdome also Adonijah hath spoken this word against his own life Verily to inquire of God any other reason of his secret counsells then hee himselfe pleaseth to render and not to rest in the good pleasure of his diuine and most holy and soueraigne will rather then to feede the humerous conceit of our owne corrupt and presumptuous braine it is most traiterously to aspire and to goe about to take the Crowne as it were from the head of the Lorde Wherevpon what may iustly follow euery one not blinded and peruerted in himselfe may easily deeme Let this therefore suffice to shew that the whole blame of the fall of Adam and Eue and therewithall of the Angells also lieth altogether vpon themselues nothing at all vpon the Lord who is in all things most worthy to be blessed and praised for euer Amen Question But may the same reasons proue that the blame of Adam and Eue their fall doth iustly extend it selfe to their posterity as well as to themselues that it should iustly be cast off as well as they Answere The strength of the reasons doth indeede reach so farre For euen as through the goodnesse of God the blessing of righteousnesse and life was not onely bestowed vpon Adam and Eue themselues but so as it should descend vpon their posterity vnder this most equall condition That they should faithfully and constantly serue and obey the Lord their God as was answered before So now by reason of their fall not onely they but also all their posteritie are through the iustice of God depriued of the glory of God and made subiect to his most heauie displeasure and curse The reason indeede is very good For as hath elsewhere beene obserued seeing euen among men in course of humane iustice the traitor against his earthly Prince ExplicatioÌ„ and proofe tainteth his blood for euer if the Prince doe not of his clemencie restore it much rather is it iust with God to account all Adams posterity attainted and vtterly debased in him And so much the rather because wee are naturally borne not onely guilty of his offence but also in our selues traiterously inclined against the Lord as experience sheweth plainely and commonly so soone and so often as the time of triall doth come vnlesse God himselfe doe giue vs better hearts then we bring with vs from the wombe Thus much of the holy prouidence of God touching the fall It followeth now that we do consider of the prouidence of God after the fall In which respect first of all what ground and testimony haue you in the holy Scriptures for the more generall prouidence of God ouer all his creatures since the fall of Adam In the fourth verse of the 16. chap of the holy Prouerbs King Salomon setteth down this notable wise sentence The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Answere And Amos chap 3.6 Shall there be euill in a citie that is any punishment for the sinne of the people and the Lord hath not done it My Father saith our Sauiour Christ worketh hetherto and I worke Iohn ch 5.17 Likewise Act. 1.7 The Father hath put the times and seasons in his owne power And chap 15.18 God saith the Apostle Iames knoweth all his workes from the beginning of the world ExplicatioÌ„ proofe These indeede are fit proofes and testimonies that the prouidence of God is generally ouer all and in all things whether it be for mercy or for punishment what way soeuer or at what time soeuer mercy is shewed or punishment is executed c. And there are many other such like testimonies to be found As Psal 115.3 Our God is in heauen he doth whatsoeuer he will And Psal 135.6 Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depthes And Exod 4.11 Who hath giuen the mouth to man or who hath made the dumbe or the deafe or him that seeth or the blinde haue not I the Lord Likewise Deut 32.39 Behold now for I euen I am he and there is no Gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand c. Read also Eccles 3.11 God hath made euery thing beautifull in his time c. Yet can no man finde out the worke which God hath wrought from the beginning euen to the end And ch 7.15 Behold the worke of God for who can make straight that which he hath made crooked And in the next ver In the day of wealth be of good comfort and in the day of affliction consider God also hath made this contrary to that or as one may say such ouerthwart neighbours as it is an easie thing for the one to crosse ouer the way qickly to the other to the intent that man should knowe nothing of that which should for afterward betide him Moreouer the generall prouidence of God ouer all his creatures doth liuely appeare and shew forth it selfe in this that although for the sinnes of men he drowned the world in the daies of Noah yet he preserued Noah himselfe and his family Yea and of all kinds of other creatures of the earth also some from perishing in the waters to the end they might increase and replenish the earth againe according to their kinds Gen ch 7. v. 1.2.3.7.8.15.16.17.18.19 And doth not our own daily experience teach vs that God doth euen to this day ordinarily gouerne all his creatures according to the naturall law as one may say of their first creation though not so comfortably and constantly for the vse of mankinde because of our own daily and continuall sins Wherefore worthily doth the Apostle Paul conclud Rom 11.36 Of him and through him and for him are all things to him be glory for
called to minde and diligently perused againe Reade also as belonging to the Lordes couenant concerning the wilde beasts on our behalfe vpon condition that wee would faithfully beleeue and obey him Psalm 91.13 alledged not long before And Isai chap. 11.6 7 8 9. though from hence a further blessing is signified by that allusion The wolfe also shall dwell with the lamb and the leopard shal lie with the kid and the calfe and the lion and the fat beast together and a little childe shall leade them And the kow and the beare shall feede their young ones shall lie together and the lion shall eate straw like the bullocke And the sucking childe shall play vpon the hole of the aspe and the weaned childe shall put his hand vpon the cockatrice hole Then shall none hurt nor destroy in the Mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the Sea Reade also Marke cha 16.18 the like promise of our Sauiour Christ and the same confirmed in part by an example of Gods gratious prouidence Act. 28.3 4 5 6. The Viper was restrained from stingng of Paules hand Surely it is our owne wickednesse and not want of vigilancie or mercie in the Lord which doth as it were arme and inrage the wilde beasts against vs. For otherwise by the vertue grace of this promise of God they should be at peace yea willingly subiect vnto vs. But in so much as we rebell against God and breake our couenant with him it is iust with God that they should rebell against vs and breake that couenant which hee vpon condition of our obedience to God had by the Law of his creation made with them for vs. And so God himselfe hath threatened Leuit 26.21.22 and Deut 28. verse 26. An example whereof also wee haue seene before concerning those 42. children which two beares did teare in peeces because they mocked the Prophet Elisha Yea this iudgement doth not onely fall vpon those that are very wicked but sometime also euen vpon those that haue some desire to serue the Lord in the times of some common calamitie according to that we read Psal 79.2 The dead bodies of thy seruants haue they giuen to be meate vnto the soules of the heauen and the flesh of thy Saints to the beasts of the earth Neuertheles in such cases the Lord knoweth how eternally to saue his owne when he reiecteth the vngodly for euer And for the full clearing of the Lords gracious promise this way if wee would and could faithfully keepe couenant with him we may plentifully informe our mindes from that which he hath by his holy Prophet Moses recorded at large as well Deut chap 28. from the beginning of the chapter to the end of the 14. verse as Leuit chap 26. from the 3. verse to the 14. of the same Let vs therefore for our instruction in this point read these notable texts of holy Scripture and consider diligently of them And first of that in Leuit Question How reade you there Answere In the 26. chap of Leuiticus thus we read If yee waâ—ke in my ordinances and keepe my commandements and â—â—e them saith the Lord I will then send you raine in due season and the land shall yeeld her increase and the trees of the field shall giue their fruite c. ExplicatioÌ„ proofe This is a notable place containing as wee see in the through reading of it in our Bibles promises of all sorts spirituall and temporall for soule and body publike priuate c. And like to this is that other of Deuteronomie Let it not seeme vnnecessarie or a lost labour for vs to rehearse consider of that excellent Scripture likewise For it shall be to our further benefit as wee may well trust through the goodnes of our God I pray you therfore let vs read this also yea and if it may be commit it so to memorie that we doe neuer forget it Question How therefore doe you read Answere It is thus written Deut ch 28. from the beginning of the chapter If thou wilt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee and ouertake thee if thou wilt obey the voice of the Lord thy God Blessed shall thou be in the citie and blessed also in the field Blessed shall be the fruite of thy body c. ExplicatioÌ„ and proofe This place is as a second notable witnes of Gods gracious promise and of his very true purpose to exercise a most fatherly and fauourable prouidence toward all his faithfull seruants and children touching all kinde of prosperitie and blessing while they walke faithfully and dutifully before him And although peraduenture some will obiect and say that these promises are legall promises and so not of faith or belonging to the faith of the Gospell and we also doe grant it to be so according to the first vse of the Lawe which is to discouer sinne and to conuict those of extreame vanitie whosoeuer seeke to be iustified in the sight of God by the workes of the Law Neuertheles this we adde therewithall and constantly affirme that to such as haue learned to humble themselues before God in the sight of their sins and haue receiued the gift of faith to relye vpon the fatherly prouidence of God through our Lord Ie Christ they are according to an other vse of the Law of God which is to guide and incourage all true beleeuers in the right way of obedience to God our heauenly Father they are I say the same with the promises of the Gospell And accordingly they are iustly to be apprehended beleeued by faith as no vaine incouragements to godlines of life like as the Apostle Paul affirmeth 1. Tim 4.8 Godlines hath the promise of the life present and of that which is to come And according to that 2. Cor 1.20 Al the promises of God are in Christ yea and Amen Likewise according to that Psal 34.9.10 Feare the Lord yee his Saints The Comfortes for nothing wanteth to them that feare him The Lions lacke and suffer hunger but they who seeke the Lord shall want nothing that is good Read also Psal 91.14.15.16 Because he hath loued me therefore will I deliuer him I will exalt him because hee hath knowne my name c. And Psalm 121.1 2 3 4. and so forth as was alledged before It cannot be denied indeede but insomuch as the best of all faile in obedience to God according to that of the Apostle Iames In many things we sinne all and they that are strongest in faith haue their weakenes so as they haue neede to pray Lord increase our faith and further also insomuch as it is the pleasure of God vpon holy and iust
more easily indure but also at the most holy truth of our Sauiour Christ which was more bitter then either imprisonment or death vnto them The which also at the last they inflicted with fier and fagot vpon them that is to say at the last after they had taken their fill in wourrying of them But let vs as briefly as wee can furnish our selues with some proofes touching the particulars of this answere to the end we may thereby store our own hearts with some good furniture and grounds of true comfort against the times of our owne afflictions whatsoeuer may in the fatherly counsell and prouidence of God hereafter betide vs. First of all therefore as was answered in the first place this is as the opening of a most liuely and plentifull spring of all holy consolation add comfort that no affliction commeth without the most wise vigilant louing and teÌ„der foresight of Gods fatherly prouidence the which no doubt extendeth it selfe to the assigning both of the fittest time for the beginning and of the fittest measure for continuance and also of the most blessed issue and ending that may be For the which read Mat. 10.28.29 c. Feare yee not them which kill the beaâ— c. All the haires of year head be numbred c. Feare yee not therefore c. Likewise Philip 1.28 In nothing feare your aduersaries And 1. Pet 3.14 Read also 2. King 19.25 c. And Psal 105.12.13.14.15 God will not suffer Tyrantes to haue their owne will neither when nor after such manner as they themselues will Hee hath his hooke in their nostrills like as they leade beares and his bit in their mouthes as men restraine and hold in vnruly horses c. And yet further 1. Cor 10.13 God is faithfull saith the holy Apostle who will not suffer any of his to be tempted aboue that they be able but hee will euen giue the issue with the temptation that they may be able to beare it So then this may iustly be as a Sea of comfort vnto vs in that wee knowe that God in his afflicting of vs whether by his owne hand or by the wicked dealeth like a most louing Father in correcting and nourtering his Sonne like a tender mother in chastising her daughter like a wise and mercifull Phisition in the curing of his diseased Patient like a most skilfull husbandman in tilling and manuring of his barren ground or in pruning and cutting off the superfluous branches of his vine like the cuÌ„ning Gold-smith in trying and fining of his drossie gold that he may make thereof a precious and shining vessell like the artificiall mason who most triely heweth and fitteth the rude and rough stones to be laide vpon the foundation of his building finally he dealeth like the watchfull and painefull shepheard who neuer leaueth seeking vp of his straied sheep vntil he hath fouÌ„d it huÌ„ted it home to the fouâ—d that so it may be out of the danger of the wolfe c. In all which dealing of God thus weare alwaies to iudge that he doth not change his affection as our estate and condition changeth here in this world but he continueth coÌ„stant in his loue euen in the middest of the most vncomfoâ—table afflictions that may at any time befall any of his children Yea verily so long as the Lord our God and mercifull Father preserueth vs from Hell and eternall damnation wee are to acknowledge him to be very gracious and mercifull yea infinitely mercifull vnto vs. And by how much the more manifold and the more often our afflictions be renewed and that also in raging manner like the billowes of the Sea the more they doe argue the most vigilant and al-seeing prouidence of God after that we are by his goodnes deliuered out of them Thus great is the comfort contained in the first branch of the answere Touching the second branch read Psalm 46. The whole Psalme is notable to this purpose both for doctrine and incouragement and also for exemplification Reade also Psalm 50.15 And Psal 86.14.15 c. O God the proude are risen against me c. But thou o Lord art a pittiful God and mercifull c. Turne thou vnto me and haue mercy vpon me c. And Psal 94.18.19 When I said my foote slideth thy mercy o Lord staied mee In the multitude of my thoughts in my heart he meaneth troublesome thoughts thy comforts saith the Prophet haue reioyced my soule To this purpose many of the Psalmes are notable namely 34.19.20.21 and 37 24 28. 119. verses 149.150.151 Ps 145.14 and verse 18. And Prou 24.15 16. The which because they haue beene alledged heretofore I doe not stand now to rehearse them againe Let vs come to the third branch For the proofe whereof reade Heb chap 2.10.11 where the Apostle sheweth that it is well beseeming the excellent wisedome and righteousnesse of God that hee being minded to bringe many children to glorie should consecrate the Prince of their saluation through of affliction to the ende that both the same his children and also their afflictions might bee sanctified in him and by his afflictions In which respect our Sauiour himselfe saide Iohn 17.19 For their sakes sanctifie I my selfe that they also may be sanctified through the truth And the Apostle Paul 2. Timo 2.11.12 It is a true saying For if we he dead with him we shall also liue with him If we suffer we shall also reigne with him And Philip 1.28 It is a token of saluation and that euen from God Wherefore let it not seeme strange vnto vs nor any way discourage vs that we are subiect to manifould afflictions and trialls but rather according to the often exhortation of the holy Scriptures let vs reioice in that hereby God our heauenly father fashioneth vs to be like vnto his owne Sonne Rom 8.29 Who though hee were the Sonne yet learned hee obedience by those things which hee suffered And being consecrated was made the author of eternall saluation to all that obey him Heb chap 5.8.9 Now in nothing can we be here in this world more like vnto the Sonne of God while hee was in it then by putting our faithfull trust in God by yeelding dutifull obedience vnto him in the middest of our manifould afflictions and trialls for his sake Wherefore as a godly learned Preacher well obserueth insomuch aâ— Christ is herein the paterne whose similitude we beare who duly considering it can bee discouraged vnder the crosse To the which purpose let vs hâ—re also consider that which wee reade Heb 12.5 c. In the which wordes as was touched before both the profit and also the comfort of affliction are lincked together And now let vs further obserue that the Apostle sheweth that it was a matter worthy speciall reproofe in some among the Christan Iewes for that they did not incourage themselues to the chearefull induring of the crosse as they ought to haue done considering that it is so notable an
Gâ—ntils yea euen towards our selues at this day who should neuer haue heard of our Sauiour Christ and the fruites and benefits of his Gospell nor enioyed any ordinarie ministerie and preaching of it had it not beene by the meanes of this most blessed and Apostolick coÌ„mission granted to these disciples to that ende For as touching the Apostle Paul his calling and commission we may well reckon it to be but for a time as it were of this grand charter if I may so speake In the second of the circumstances that is the order of their proceeding which our Sauiour prescribeth is an effect of the constant loue of God towards his peculiar people the Iewes who though they had deserued to be forthwith reiected yet insomuch as in his rich mercy he had reserued a remnant of his election to himselfe he would honour that citie of theirs wherein he had placed his name and his Temple with the calling and gathering together of the first Christian Church yea euen from among them that were persecutors and murtherers of his Sonne And to And to the same end doth our Sauiour himselfe magnifie his mercy towards them in that he commandeth his Apostles to preach first at Ierusalem as also that the holy prophesies might be fulfilled which gaue forth long before that the Lord would send forth the rod of the power of our Sauiour out of Sion Psal 110.2 Isai 2.2.3 Michah 4.1.2 And so it came to passe that euen manie of all sorts were conuerted not onely in Ierusalem but also of other Countries such as were Proselytes c. by the first preaching of the Apostles as we read in the 2. chapter of the Acts c. For at one Sermon three thousand were conuerted and called to the faith of Christ and after that many more by Peter and the rest Hitherto of the sixth particular belonging to the last remedy which our Sauiour vsed against the vnbeliefe of his chiefe disciples it consisting of diuers branches as we haue seene Let vs proceede to the seuenth Question What is that Answere 48. Now yee are witnesses of these things saith our Sauiour ExplicatioÌ„ proofe In this seuenth particular our Sauiour authoriseth his Disciples to be authenticall witnesses both of his sufferings and also of his resurrection that repentance and forgiuenes of sinnes was graunted generally to the Gentiles as well as to the Iewes In which respect they are called witnesses chosen before of God as was obserued from the sermon of Peter to Cornelius and the assembly gathered together in his house Act. 10.41.42.43 and in many other places as they were alledged and set downe before Neither were they appointed to be witnesses that they should onely report things which they knew to be certainly performed and so to leaue the hearers to themselues whither they would beleeue them or no but so to report them as they might by effectuall signes and wonders and by the mighty power euidence of the holy Ghost confirme vnto them that the most ioyfull message which they preached did belong vnto them euen to so many of them as would giue credite to their testimonies deliuered to them in the name of our Sauiour Christ and of God to their saluation But as touching the effects and vses of this their Apostolicall testimonies and preaching our Sauiour expresseth them more purposedly in that which we reckoned for the eight particular of the dealing of our Sauiour in this his last and most effectuall remedy which he vsed against the vnbeliefe of his disciples in this his fift appearance Question Which is that Answere It is that which the Euangelist Iohn hath recorded in these words of our Sauiour chap. 20.23 Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes yee retaine they are retained The powerfull effect here promised and assured to the Apostolicall ministerie ExplicatioÌ„ is generall like as their commission was For as they were aucthorised to preach to all nations repentance and remission of sinnes in the name of Christ so here our Sauiour for their further incouragement giueth them his warrant that whosoeuers sinnes they should remit should certainly be remitted and whosoeuers sinnes they should retaine should verily be retained Thus therefore the effect of the Apostles ministerie is assured to be as generall as their commission was But the effect is not all of one sort or of like kinds as we see For to some it is healthfull and sauing to other it is not so but contrariwise hurtfull and damnable according to that of the Apostle Paule 2. Cor. 2.15.16 We are vnto God the sweet sauour of Christ in them that are saued and in them which perish to the one we are the sauour of death vnto death and to the other we are the sauour of life vnto life and who is sufficient for these things The reason of which contrary effect is not in the Gospell which is in the owne nature one and the same but in respect of the contrary disposition of those to whom it is preached Insomuch as the one sort through the grace of God doe in hearing beleeue and obey it the other of their owne stubbornnes either altogether despise it as a doctrine vnworthy to be receiued and so prophanely reiect it or else they are such as vnto secure contempt do add presumptuous rebellion and opposition against it Like as the sunne though of one and the same nature in it selfe melteth wax but hardneth clay maketh a sweet thing to smel the more sweet but causeth carrion to stink the more And therfore as the same Apostle saith further in the 12. chap. of the same 2. Ep. to the Cor. ver 3.4.5.6 Though we walk in the flesh yet we do not warre after the flesh For the weapons of our warfare are not carnall but mighty through God to cast downe holds casting downe imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ and hauing in a readines vengeance against all disobedience when your obedience is fulfilled Answerable also to that 2. Thess 1.7.8.9.10 The Lord Iesus shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeance vnto them which do not know God which obey not the Gospel of our Lord Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power when hee shall come to be glorified in his Saints and to be made meruailous in all them that beleeue because our testimonie towards you was beleeued in that day Now that we may vnderstand these contrary effects of the Apostolick ministerie the better contained in these words of remitting and retaining of sins we are to consider two things Question First what is meant by the words of remitting and retaining Secondly how these actions may be ascribed to the Apostles Touching the first therfore how are we to
before For as any haue died and as they doe from day to day depart this life either in faith and repentance or otherwise so shall they be found and iudged then like as all shall be whosoeuer shall be found aliue at his comming Wherefore seeing the Disciples of our Sauiour were to watch at that time when he spake vnto them because the time of his comming was vncertaine though further off therefore we are to watch now seeing the time is not onely as vncertaine as it was but also much rather as much as almost sixteene hundred yeare commeth vnto as was said before But let vs come to the words of our Sauiour and first to those which are deliuered more simply and without parable Watch therefore saith our Sauiour as we reade in the Euangelist Matthew for ye know not what houre your Master will come These words of our Sauiour are recorded more fully by the Euangelist Marke let vs therefore make our supply from him to our more full and plaine instruction in this his admonition Qu. Which therefore are the wordes of our Sauiour as St. Marke reporteth them Answer They are these as we reade chap. 13. verse 33. Take heede watch and pray for ye know not when the time is ExplicatioÌ„ Here indeed we haue three words in stead of one and so the minde of our Sauiour more fully opened as it were by an excellent commentary vpon the words of the Euangelist Matthew For whereas in all wise and circumspect dealing these three thinges are necessary to bee put in continuall practise first that the danger imminent bee seene and discerned secondly that it be watched against and preuented by all meanes as much as lieth in him that is in danger thirdly that if he finde himselfe too weake he doe implore and craue the aide of such as hee knoweth to be both willing and also able to relieue and aide him All these are here mentioned by our Sauiour First take heede Blepete see looke to it secondly watch thirdly pray And wee haue great neede to be stirred vp to all these things For howsoeuer we are vsually warie enough to espy bodily dangers and such as would annoy vs in our outward estate and accordingly wee are also ready to watch narrowly and with all diligence to make all the friends we can to backe vs yet touching our soules and the eternall welfare of them yea touching the eternall saluation both of soule and bodie we are euery way strangely negligent Wee are so farre from watching against the danger and from seeking helpe that wee are willingly ignorant that we are in any danger at all Wee fare as if it were a matter of no difficultie to attaine to the kingdome of heauen But alas all that thinke so are vtterly deceiued It is a matter of the greatest difficultie in all the world No aduersaries of our outward welfare how craftie and crabbed instruments of the diuell soeuer they are be of like subtiltie as is the diuell himselfe yea many diuells who are aduersaries to the saluation of our soules Ephes chap. 6. verses 10 11 12. And therefore wee had neede to be in speciall watch and ward against them as we are admonished 1. Pet. chap. 5. verses 8 9. And besides this the aduersaries which the diuell vseth for his instruments to hinder our saluation by the peruerting of our mindes such as our Sauiour hath giuen warning of to wit false Christs and false Prophets they are more dangerous in their craft that way then any aduersaries of the outward peace of our liues are And therefore wee haue most speciall cause to bee specially prudent and watchfull in this behalfe all the daies of our life we for our parts and all other euen to the day of our Lord Iesus Christ But because we cannot either by our owne foresight espie our danger in this respect or by our owne strength or any coadintory helpe of any man escape the continuall danger wee are in to be pulled away from the due care of our saluation wee are therefore aboue all things according to the direction of our Sauiour to pray to God and to seeke for helpe at his most gratious and onely al-sufficient hand that we may by him be guided and strengthened to walke on safely and constantly to the escaping of all the dangers which wee are most dangerously compassed about withall In which respect most comfortable is the promise which God hath made to all such as shall faithfully constantly seeke vnto him as we reade Ioel chap. 3.32 Whosoeuer shall call on the name of the Lord shall be saued Yea this benefit as there the Prophet saith shall be found of those that shall pray to God when his great and terrible day shall come euen that day when the Sunne shall be turned into darknesse and the Moone into blood c. according to that which our Sauiour saide should come to passe before his comming to execute his most feaâ—â—feaâ—â—full iudgement Yet so as wee must take heede that wee doe not thinke that euery one that shall vpon the sodaine view and terrour of Gods comming to iudgement say Lord haue mercie vpon vs shall be saued For then sure it is likely that none at all should be condemned But this promise is made to such onely as shall be found true worshippers and beleeuers in God who acquaint themselues with the duties of his seruice and worshippe of the which prayer is a very principall one as may appeare by this that the Lord himselfe did for the same cause call his house a house of prayer And as may appeare on the contrary in that he doth note out all heathenish and profane persons by this marke that they are such as doe not call vpon him Psal 14.4 and Psal 79.6 and Ier. chap. 10. verse 25. Hence therefore wee may see that they are in a blessed estate whosoeuer are carefull to invre their hearts with the performance of this excellent dutie of true christian prayer both morning and euening and so often as iust occasion is giuen both publikely and with their families and in their owne secret chambers and closets that God who seeth in secret may reward them openly Thus much concerning the words of our Sauiour as they are recorded more fully by the Euangelist Marke then they were by the Euangelist Matthew But now if wee might be certified in this great case of danger what those things are which wee are to watch against as being very dangerous vnto vs and likewise what wee are to pray for at the hands of God then should this admonition of our Sauiour conteine an excellent and full instruction as we must needes confesse Behold therefore the Euangelist Luke sheweth that our Sauiour continued the speech of his admonition euen thus farre also as we reade in the Gospel written by him chap. 21. verses 34 35 36. Question Let vs heare those words of our Sauiour Which are they Answer Thus saith our Sauiour in
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
good as we read Isay Ch. 1 3. Ch. 5.20 21 ch 42.16 17. so forth to the ende of the Chapter And Ier. 4.22 My people saith the Lord is foolish they haue not knowne mee they are foolish children and haue no vnderstanding they are wise to doe euill but to doe well they haue no knowledge And Prou. 27.22 King Salomon speaking of the obstinate and impenitent sinner Though saith hee thou shouldest bray a foole in a mortar c. yet will not his foolishnes depart from him The ground of this wicked folly is selfe-conceitednes in a mans owne carnall and corrupt wisedome and therefore is the wicked man noted to be such a one as walketh after his owne imaginations As Gen. 6.5 and Prou. 6.14 The wicked man imagineth euill at all times And therefore verse 18. God is saide to abhorre such And Chap. 12.2 Hee will condemne the man of wicked imaginations Read also Ier. 18. verses 12.13 c. And verily there is very great reason why the Lord should deale thus seuerely against the man of wicked imaginations because according as the imagination is conceited both will and word and deede it selfe are carried all headlong as it were vpon swift running wheeles to worke all mischiefe Wherefore we may truly say that God in his holy iustice punisheth no sinne more grieuously nor more often and manifoldly then hee doth that proud conceite which euery man hath of himselfe and his owne waies For by reason hereof or rather for want of sound reason they doe not onely magnifie their owne imagined and counterfeit vertues obtruding them to God as it were for good and currant coine but also in a presumption thereof they doe easily dispense with themselues touching those sinnes whereof their owne conscience conuicteth them as if they were fewe and small in comparison of their vertues and therefore that God should easily beare with them c. The which wicked and diuellish presumption it cannot bee but GOD must most iustly abhorre and seuerely plague and punish them for Wherefore as the Prophet Isaiah exhorteth so let all such as minde the way to true wisedome forsake their owne waies and imaginations and returne vnto the Lord and he will haue mercy vpon them and to our God for he is very ready to forgiue Chap. 55.7 Moreouer in a like contrary respect as touching this word Wisedome Sinne is called by the name of Errour to wit such errour as commeth of ignorance or want of true vnderstanding and wisedome as Psal 19.12 Who can vnderstand his errours or faultes to wit such as hee committeth ignorantly or vnaduisedly c. Whereupon well saith a learned Interpreter Humanum est errare ignorare errorem suum It is a thing very vsuall with men to erre and yet to bee ignorant of their errour And therefore great neede haue wee all to pray to GOD with the holy Prophet as wee reade Psal 119.10 With my whole heart haue I sought thee let mee not erre or wander from thy Commandements And as the Prophet Moses teacheth vs to pray Psal 90.8 as was alledged before Hetherto of the first word Chacam which as was saide signifieth to bee wise from whence true Repentance is noted Secondly the same repentance is noted by the word Nacham which is a word belonging to affection and signifieth properly the alteration and change thereof by sorrowe for some thing rashly committed after that a man hath better bethought and aduised himselfe as may appeare by that reprehension of the Prophet Iere. Chap. 8.6 No man saith he repented him of his wickednesse saying What haue I done Where the word which the Prophet vseth is Nicham But as it followeth Euery one saith hee turned to their race as the horse rusheth to the battell The want of this change of affection vpon better aduise from the word of God maketh way to hardnes of heart and vtter impenitency if it be not maturely preuented as the same Prophet giueth to vnderstand both here and elsewhere as chap. 3 17. and Zech. 7.11.12 and Ezek. 36.26 The which if it once take place it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21 The third Hebrew word wherby Repentance is noted is Shobh which is as much to say as to returne And it may well note these three things vnto vs. Fiâ—st a ceasing of the former euill course of life Secondlie a turning or alienating of a mans heart from sinne Thirdly a returning to God with caâ—e of leading a godly life For it is a metaphore or borrowed speach taken frâ—m a mans bodily going and namely from that his going wherby he carrieth himselfe more more out of the right way vntill he returneth quite back againe So it is with the wicked soules of men For all of vs hauing naturally peruerse and crooked minds we are of our selues bent to practise peruerse and crooked things walking as it were in crooked wrong waies So that vntill we mend our liues it may truly be said of vs that we walk altogether from God as if we turned our backs and not our faces toward him according to the complaint of the Lord by the Prophet Ier. ch 2.27 And herein there is no ceasing but a continuall proceeding increasing in manifold rebellion against God so long as we are left vnto our selues as we read in the same prophesie of Ier. ch 3.5 Thou doest euill euen more and more And ch 8.4.5 whereupon it is that the exhortation to repentance is often renewed to the people of God vnder this word of râ—turning as in the same Prophet Chap. 3. verses 1.7.12.14.22 ch 36.7 Likewise Ezek. ch 18. ch 33. by an often repetition And Hos 14. v. 2.5 In this respect also and to the same end the people of God are often exhorted to seeke the Lord as Isay 55.6.7 Likewise Amos. ch 5. v 4.5.6 Thus saith the Lord to the house of Israel seeke ye me and ye shall liue But seeke not Bethel c. And againe v. 14. â—eeke good not euill that ye may liue and the Lord God of Hosts shal be with you c. Yea for more plainnesse and euidence of speach we are exhorted to seeke his face Ps 27.8 Hence also is that ofteÌ„ metaphore in the holy Scriptures that the lawes commandements of God are called the waies of God and that the licentious courses which wicked men doe rush into and wereby they wander goe astray from the Lord are called their own waies Isay 35.6 ch 63.17 Thus therefore by this word Shobh which signifieth to returne or to change a mans outward course or trade of life the change of the minde and inward returning of the heart to God is also vnderstood Neither is it to be forgotten here that a wicked and vnrepentant course of life is noted also by a forgetfulnes of God as Deut 32.18 Psal 9.17 and Psal 50.22 and Ier chapt 2.32 and chap 3.21 Read also Amos. ch 6.10
iustly conceiueth against himselfe for sinne because by a sad looke the heart is made better And againe in the same respect verse 7. It is better saith he to heare the rebuke of a wise man then that a man should heare the songe of fooles This sorrowe is very fitly to bee put before the death of sinne and as a meanes tending to the mortification of it For there is no sorrowe at all to bee taken for the death and dying of sinne but ioy and comfort yea a triumph of spirit We are onely to sorrowe that sinne hath liued and borne the sway so long in vs and that we haue takē so great pleasure in it already c. This kind of godly sorrow breedeth the death of sinne for sinne cannot prosper where it is not delighted in Sinne must be made a wanton or else it will haue no ioy to stay It will take no liking of colde and grimme entertainment This godly sorrowe whereby the soule mourneth for nothing so much as because God our most kind Father is thereby displeased with vs Gualan super hoc Trem Inn in gen neut paulo post in cadem sententia gualan de co it is a gracious gift of the holy Ghost according to that we reade Zech. 12.10 c. In that day that is in the time of the Gospell saith the Lord I will power vpon the house of Dauid and vppon the inhabitants of Ierusalem that is vpon all true Christians both Iewes and Gentiles the spirit of grace and supplication and they shall looke vppon mee whom they haue pierced and they shall lament * for this as one mourneth for an onely sonne and bee sorie * for it as one shoulde mourne for his first borne Teares are oftentimes ioyned with this mourning as Iudges 2.4.5 as we haue seene before Ezra chap 10.1 Luke 7 38. Psal 56 8. Ioel. 2.17 Mat. 26 75. and in many other places of holy Scripture Not that godly sorrowe cannot be in some measure without teares or not in great measure but there must of necessitie bee aboundance of teares For some are lesse apt to weepe then other euen by constitution of nature but not the lesse apt to sorrowe by that but subiect rather to more deepe and pensiue sorrow euen because they cannot so easily feele their hearts to melt For the easiest melting of the heart and the breaking forth of teares is a dissoluing and loosening of sorrow the which without teares is both to body and soule of a constringent and binding nature The heart being contrite and broken with this godly sorrowe insomuch as hereby as it were with a hammer all vaine confidence is battered downe and the soule made fit to bee suppliant to God for his tender mercy and grace it is more accounted of before God then all outward and legall sacrifices were euer vnto him For as we reade Psal 51 17. The sacrifices of God are a contrite spirit a contrite and broken heart ô God thou wilt not despise And as we read Ps 34 18. The Lord is neare vnto them that are of a contrite hart and he will saue such as be afflicted in spirit Reade also Isay Chap. 57.15 Thus saith hee that is high and excellent hee that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue light to them that are of a contrite heart For I will not contend for euer neither will I bee alwaies wroth for the spirit should faile before mee and the soules which I haue made And againe Chap. 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my wordes Come vnto me all yee that are wearie and laden and I will ease you saith our Sauiour Christ Mat. 11.28 The same in sence though in other wordes Where note with singular thankfulnes to God our Sauiour this his sweet promise whereby he releeueth the poore oppressed soule assuring all such that hee will ease them And Isay 61.1 and Luke 4.18 he will binde vp and heale the broken hearted And the rather consider of it with exceeding thankfulnesse to God because all that will not mourne and breake their hearts in a blessed practise of repentance now shall one day howle when it will be too late and wishe that the high mountaines might fall vppon them to crush them to peeces that they might not appeare before the iudgemēt seate of the Son of God whom now they despise Neither is the holy prouerbe vnfit to be considered of vs to the same purpose chap. 29.1 in that it is said He that hardeneth his necke hauing beene often rebuked shall suddenly be destroied so that he cannot be cured And for the same cause also let vs willingly practise that which was answered in the fift place concerning the induring of all Gods fatherly chastisemēts to the breaking of our stout and sturdy hearts and to the weakening of that sin which is so strongly setled in our nature That is let vs harken to the admonitorie precept of the Apostle Iames. chap. 4.9.10 Cleanse your hands ye sinners and purge your hearts ye wauering minded Suffer ye affliction and sorrowe and weepe Let your laughter be turned into mourning and your ioy into heauinesse Cast downe your selues before the Lord and he will lift yee vp For this is one blessed vse and benefit of afflictions that they doe humble and meeken the heart as we may remember from the example of Manasses And as we read Iob 33.17 18 c. That God may cause man to turne away from his enterprise and that hee might hide the pride of man c. For to this end as it followeth hee is stricken with sorrowe vpon his bed and the griefe of his bones is sore c. And Leuit. 26 41. Their vncircumcised hearts shall be humbled and then they shall willingly beare the punishment of their iniquitie Let vs therefore in all times of our afflictions lay our hand vpon our mouth and beare them patiently according to that of the 39. Psal verse 9. I should haue beene dumbe and not haue opened my mouth because thou didest it Let vs say as wee read Psal 119 15. I knowe Lord that thy iudgements are right and that thou hast afflicted me iustly Read also 1. Sam. 3 18 and 2 Sam. 15 26 c. chap. 16 10 11 12. And Eccles 7.16 Yea we ought to intreat the Lord to correct vs that wee might not continue in our sinnes as the holy Prophet praieth Correct vs ô Lord but yet in mercy Yea and to desire that the righteous may smite vs with their wholesome rebukes the propertie whereof is to supple and heale like precious oyle and not violently to crush and breake Psal 141.5 But aboue all as it is answered in the last branch the application of the death of our Sauiour
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
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
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incōprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exod◠33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
considerations to try the faith and to exercise the patience of his seruants and therefore doe they meete with many afflictions yet euen in these respects also God hath most graciously promised that all shall worke together for their best Rom 8 28. as by the grace of God we shal more fully declare vpon some further occasion afterward In the meane season from these manifold promises of Gods most gracious and fatherly prouidence toward vs we cannot but see and acknowledge that the comforts are manifold to all those that doe truely and firmely beleeue the same Yea so plainely may we discerne it that it may seeme needeles to imploy any further labour to the laying of them forth any other way NEuertheles for some ouerplus if so be there may be any ouerplus of true spirituall comfort from faith in the fatherly prouidence of God we will of purpose vse some further diligence that through the good blessing of God we may seeke out and as it were sucke forth a more ful draught of consolation from this former ground of the promises thereof Question How may this be Answere First by considering the faithfulnes of Gods promises in all former times by the accomplishing of them in their due and proper seasons whether for mercy to his people or punishment vpon the wicked for his peoples sake and benefit that from thence we may confirme our faith concerning the present goodnes of God and in the certaine expectation of the like fulfilling of his promises for all time to come Secondly by looking to the generall testimonies of the word of God concerning Gods continuall prouidence answereable to those particular examples wherein he hath most rarely and miraculously illustrated and manifested the same Thirdly by hearkening to that experience which any of the faithfull seruants of God haue either proued in themselues or obserued concerning any other of their fellow-brethren Fourthly by our owne recordation and calling to our minde what God hath done for our selues or for any other of his children in our owne age and knowledge Fiftly by our earnest and speedie reprouing and rebuking of our selues for that discomfort which in time of temptation wee finde to be assalting and inuading our soules And therewithall also by a contrarie heartening and incouraging of our selues to be of good cheare in the Lord. But most of all by hearkening to those holy incouragements which God himselfe hath from time to time giuen vnto his seruants Sixtly by a watchfull taking of heede that we neuer lye securely in any sinne to the hindering or delaying of that comfort which God for his part hath readie and prepared in his hand for vs and likewise that wee doe not by any peruerse and froward dealing prouoke the Lord to deale crossely with vs. Seauenthly by a serious defence of Gods fatherly prouidence against all such obiections as the Diuel and carnall reason or infidelitie and atheisme doe suggest against the same Finally by a diligent meditation of those manifold fruites and benefits which all afflictions doe bring to the children of God euen from the least of them vnto death it selfe which is the greatest and last and as we may say the death of them all for euer and euer The consideration and obseruation of these things will no doubt inlarge our comfort if wee can wisely weigh them and laye them diligently to heart Explicatiō and proofe Let vs therefore staie a while as it were a seede time vpon them that so we may afterward in due season reape the haruest of them And first of all concerning the faithfulnes of Gods promises and for the singular comfort thereof the Lord himselfe doth not say in vaine I haue spoken and I will doe it Isay 46.11 And chapt 55.11 My word shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it Read also Ezek ch 12 v. 22 23 24 25 c. and Numb chap 23.19 This is planely to be seene both in mercies promised as was answered and also in iudgements threatened Touching the mercifull performance of the promise of Gods good prouidence in the ordering of the whole course of his creatures for our comfort we haue generall and long beaten experience according to that which wee read Gen 8.22 Hereafter seede-time and haruest and colde and heate and summer and winter and day and night shall not cease so long as the earth remaineth And according to that which wee reade againe in the same booke chap 9. verse 8. c. God spake also to Noah and to his Sonnes with him saying As touching mee behold I establish my couenant with you and with your seede after you And with euery liuing creature that is with you c. that from henceforth all flesh shall not bee rooted out by the waters of the flood neither shall there bee a flood to destroy the earth any more c. The like faithfulnesse hath God vsed concerning all the prophesies which hee hath giuen forth at any time for the comfort of the Church such as are the fulfilling of the prophesie and promise of their deliuerance out of Egipt Gen ch 15. verses 13 14. And of their returne out of the captiuitie of Babel Ier 25 11 12. c. and ch 33 7. Ezra ch 1. c. But most graciously concerning our spirituall redemptiō by the sending of our Sauiour Christ according to all the prophesies which were giuen forth of him euen from the beginning of the world Luk ch 1.70 Act. 3 24. ch 10 43. which spake long before of the time of his comming of the singular manner of his conception of his birth of the place of his birth of his carrying recarrying out of Egipt c. as we shall haue further occasion to consider more fully hereafter And touching the faithfulnes of God in his threatenings it may be euident by a good tast if we compare that which we read Iosh 6 26. with 1. King 16.34 Likewise if we compare 1. King 21.19 with ch 22.38 Againe 1. King 21. verses 23.24 with 2. King 9.6 7 8 9.10 25 26 34 35 36 37 and ch 10. v. 10.11 Moreouer 2. King 10.30 with ch 15.12 And if we compare the 2. vers of the 7. ch of the same booke with the 19. 20. verses of the same chapter Great therefore may be our comfort and reuerend ought our feare to be toward our God in either respect according to that we read Exod 15.11 Who is like vnto thee ô Lord among the Gods Who is like thee so glorious in holines fearefull in praises doing wonders And Ps 92.4.5 Thou Lord hast made me glad by thy works and I will reioice in the workes of thy hands O Lord how glorious are thy workes and thy thoughts very deepe And Psal 119.52 I remember thy iudgements of olde ô Lord and haue beene comforted Read also Psalm 77.5.10.11 12. c. And Psal 143.4 ◠My spirit
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
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
be he that doth the worke of the Lord negligentlie c. Wee haue also notable examples such as is that of Ioab mentioned a little before 2. Sam 10.12 It is a right noble speach of a wise valiant captain of the Lords hoste Read also Ps 118.7 The Lord is with me saith the Princelie Prophet among them that helpe me therfore shall I see my desire vpon mine enemies See he doth not neglect or lightly esteeme of the helps which God gaue him Nay God himself doth not despise the help of his poore seruaÌ„ts as Iudges 5.23 c Where the spirit of God commendeth those that came forth to help the Lord but accurseth the rest Read also Act. 27 31. c. v 43.44 Verily God hath so wisely disposed of all things that though he ruleth all things as it is most meet he should or els they would be rawlie ordered yet he hath left enough for euery seruant of his to busie themselues about that to very good and blessed purposes in the seruice of his holie prouidence Thus the diuine and Fatherlie prouidence of God doth not frustrate the outward either ciuill or houshold indeuours of his children touching the affaires of this life Question But doth it not take away all deliberation and freedome of our thoughts and affections touching heauenlie things Answere No neither Neuerthelesse this we must alwaies remember acknowledge that all our freedome to minde or effect any thing that is good and godlie and perteyning to the kingdome of heauen it standeth in this that God himselfe doth first make vs free and then also that he confirmeth our libertie freedome by his holie Spirit and all through the grace of our Lord Iesus Christ working in vs that which is pleasing in his owne sight So indeed we read Heb ExplicatioÌ„ proofe 13.21 And in many other places familiarly knowne to those that are acquainted with the holy Scriptures As on the contrarie it is as plentifullie testified that without the grace of God making vs free we and all other are of our selues willingly at liberty onely to serue sin the diuell that also through our owne defalt Yea so are we in the voluntary bonds of sin and Satan that howsoeuer ther may be some appearance of goodnes in some actions before wee be renewed and set free by the holy Ghost yet all is but in hypocrisie or in some outward respect for vaine-glorie or worldlie profit c. So that it is but libertie in shewe and meere bondage in truth THese things thus obserued let vs nowe conclude this Article of our faith in the Fatherlie prouidence of God Question What is the danger of not beleeuing in God as in our most gratious wise and prouident Father the ruler and gouernour of all things as well as in him beeing the Almightie Creator Answere Without faith in Gods Fatherlie prouidence no man can be eyther trulie patient in aduersitie or trulie thankefull to God in prosperitie no not in haruest time for the outward fruites of the earth or in any other haruest or greatest plentie that may be of any of Gods blessings God can haue no glorie yeelded vnto him of such in any of his works nor be acknowledged any where with any reuerend regard of his diuine presence No such can hope for any good thing from him Nay it cannot bee but all such as beleeue not in the Fatherlie prouidence of God must needes without repentance proue verie Atheists and to be as the Apostle saith without God in the world nothing regarding his commandementes but walking after their owne lusts vsing the worst meanes and courses that may be howsoeuer they may possiblie make anie shifte for themselues Explication and proofe So great is the danger indeede for not onely are they Atheists who vtterlie denie God wherof there are but few to speak of that doe so farre harden their hearts but such also as denie him to be such a one as he hath reuealed himself to w t the Father Sonne and holie Ghost and also the Sonne to be God manifested in the flesh c. And consequently such are likewise Atheists in parte whosoeuer denie him to rule and gouerne any of his creatures specially mankind and among them chiefly his holie Church reiecting in his behalfe the Testimonie and declaration of his owne most sacred and holie word Herein therfore we are to condemne not onely those diuers sorts of Philosophers who either denied or doubted of the diuine prouidence altogether in that some of them called into question whether there be a God or no such as Protagoras and Melius are reported to haue bene likewise Democritus and Epicurus who leaue all to chance and fortune Or els doe as it were pinion and straighten the prouidence of God as they that make it nothing else but a bare prescience and fore-knowledge of all things as they are to come to passe and they that doe binde the Prouidence of God to a necessitie of naturall causes by a perpetuall and in-euitable connexion and progression of them as the Stoikes Seneca lib de Prouidentia Cicero 2. de Diuinatione Plinâ—natur hist lib 2. cap. â— vt sup Hieron in cap. 1. Abac. vt sup Damasc lib 2. orthodox fi â—a 19. Quest 8. and they that do excepte those things from Gods Fatherlie prouidence which are commonlie taken to be in mans owne free power and will and that according to a certaine souereigntie of his owne reason and disposition as Cicero and Plinie c. Wee are not onely I say to condemne their opinions but also all the erroneous doctrine of such as professing themselues Christians doe anie way abridge the holie and vniuersall prouidence and gouernement of God as if it did not extende it selfe to small and vile creatures or to mans ordinarie and common affaires But chieflie wee are to condemne the blaspemie of all Atheists and Epicures which in these dayes of the cleare light of the Gospell doe most sacrilegiouslie and impudentlie denie both God and all Diuine prouidence either for punishment of vice or reward of vertue c. For if wee should consent to so great wickednes and impietie howe can any think but that it must needes be to the euerlasting destruction both of our bodies and soules from the presence and fauour of God And no doubt also the cause why God doth so oftentimes forget as it were and withholde his Fatherlie goodnes and bountie and send scarcitie or sickenesse or warre c in stead of health and wealth peace and plentie c it is for that his good and fatherly prouidence is not so thankfully acknowledged in the ordinarie course of his mercies as it ought to be Certainly if we would glorifie God as we ought to doe for his gracious gouerning of his creatures to our benefit and comfort by the sending of the good word of his prouidence according to that Psal 147.15 c. We should not haue had such
with a religious worship as though the Angel shuld by his exaÌ„ple practise teach vs that we are vsuallie to pray to her to praise her saying Haile Marie full of grace c. But it is more then absurd that the extraordinarie salutation of the Angel fitted appropriated to his present message wherby he magnifieth the greatnes of Gods singular mercie in vouchingsafe to appoint Marie to so honourable a seruice as no creature was euer worthie to be vsed vnto it is more then absurd I say that it should be so superstitiously peruerted to an vsuall praier to be babled out of the mouth of euerie childe and to be mumbled vpon the beades of euerie ignorant sotte in wordes of a language vnknowen to the most of them that doe so vse it and in a false translation and sense by â—hose that haue any vnderstanding of them But some will say doth not the Vir Mary her self speaking by the holie Ghost say that all the nations of the earth shal call her blessed It semeth therfore that she prescribeth or at the least prophecieth that ther shuld a certain religious honor be yeelded vnto her Question in the whole Church of God May it not be thought so It canot be thought so Answer of any that do rightly vnderstand the meaning of the holy Virgin Why Question what was her meaning then Answer She vnderstanding by the salutation and speech of the Angel what a singular blessing God of his free grace minded to bestow vpon her in that he appointed her to be the Mother of our Lord Iesus Christ yea she considering also knowing by the Spirit of prophesie that shee should in this respect be accounted to be blessed aboue other women in the whole Church of God from generation to generation shee doth from the same consideration prouoke her owne heart to be the more thankfull vnto God ExplicatioÌ„ proofe It is verie true The blessed Virgin doth in no wise take vpon her to prescribe a lawe which shee knewe well she had no power to doe Neither could it agree with that holie modestie which was in the virgin so to do And if God had minded to set downe such a lawe as should haue prescribed anie religious worship to be done to her hee would haue commanded that by the mouth of any other rather then by her owne The truth therfore is this that shee from the most dutiful thankfulnes of her heart doth iudge it verie vnreasonable that she herselfe should be vnthankfull to God when all other should be thankfull Nay rather shee considereth in her mind that she herselfe ought to excell all other in thanksgiuing and all the dayes of her owne age to blesse the Lord for so inestimable a blessing bestowed vpon her yea and to set downe a memoriall and monument of that praise which God gaue her grace most dutifullie to yeeld and ascribe vnto him We doe as ye well know vsually account those blessed and happie women which bring forth such children as proue good and profitable instruments to glorifie God in his Church And it is a great blessing of God indeede Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings Much more therfore yea aboue comparison The grouÌ„d and history of it must wee account the Virgine Marie most blessed of God in that shee was preferred before all other women to be the Mother of that Sonne of God who was not onelie an instrument of God in that hee was man but also the Diuine author and fountaine of saluation and all blessing to the whole Church of God in that being God he assumed and tooke our humane nature of the Virgin Mary to the same end And therfore also to the ende we may vnderstand the thanks-giuing of the blessed Virgine the better and therwithall in what respectes we are to esteeme and call her blessed we are to consider that she is not onely thankfull to God for that it pleased him to make her the Mother of our Sauiour but chieflie for that saluation which he gaue her grace to apprehend by faith in him as the words of her owne thanks-giuing doe giue vs plainely to vnderstand And thus I trust wee haue simplie the true reasons why the name of the Virgine Marie is mentioned in our Creed agreable to that further declaration thereof which wee hauâ—â—n the holie Scriptures As for all popish fictions like as they came into the Church either by craftie conveiance or else by violent intrusion against the good leaue of the word of God so haue we good leaue yea a streight commandement from the word not onely to leaue them but euen with all the disgrace that may be to thrust them out againe as it were by the head and shoulders And God himselfe of his infinite mercie by his owne scourge vouchsafe to whip such intruders and deceiuers out of his holie Temple for euer euen for our Lord Iesus Christes sake Amen Beliefe in God the Sonne who led a most holie and iust life full of temptations and sufferings THis thus obserued in way of an appendix to the article of our Sauiours natiuitie and birth of the Virgine Marie Question What followeth now in the Articles of our beliefe Answere It followeth that the same our Sauiour suffered vnder Pontius Pilate was crucified dead and buried So it followeth in deed immediatlie after the former words Borne of the Virgine Marie ExplicatioÌ„ Neuerthelese in so much as ther are three speciall things to be knowne and beleeued of vs according as they are recorded in the holie Scriptures betwixt the birth of our Sauiour and his sufferings vnder Pontius Pilate To wit 1. his education and life 2. his doctrine and thirdly his miracles the which the articles of our Beliefe in so great shortnes as was propounded in it in regard of the common weakenesse of memorie could not in any commodious manner set downe it shall be therefore to good purpose in this more large collection of the doctrine of faith to inquire of them before wee come to his sufferinges vnder Pontius Pilate Wherevnto that wee may the rather perswade our owne heartes Let vs I pray you earnestlie consider that wheras the historicall reporte of the liues of other men of anie speciall worth or note in common account are willinglie read and obserued as it is meete they should yea and not onely the report of the liues of the holie seruantes of God but also of many among the heathen such as Plutarch and other learned writers haue gathered together Much more willing yea aboue comparison more willing ought wee to be to reade heare and continuallie to meditate of the most worthie and memorable life of our most blessed Sauiour the onely true and perfect mirrour of all vertue as we shall by the grace of God from pointe to pointe obserue Ther are indeed many excellent things set downe in the historicall narration of the
Rom. v. 8 9. c. to the end of the ch Where he sheweth at large that the obedience of our Sauâ— by reason of the excellencie of his person perfection of his sufferings was of more excellent vertue to saue all that doe truly beleeue in him then the transgression of Adam was of force to condemne and destroy them And thus the historie of the manifold and most grieuous sufferings of our Sauiour Christ is in it selfe a reall confutation of all mans merit or satisfaction for himselfe For why then should our Sauiour haue suffered so as he did That which the aduersaries of the most free grace of God say that our Sauiour hath merited this for vs that we should be worthy in him to merit for our selues it is an vtter peruerting of the most holy vse and ende of his sufferings which is the glorie of the grace of God toward vs. And it is also a most subtile and mischieuous inchantment of the Diuel to puffe men vp in the greatest pride vnder a colour of the greatest and most holy humilitie that may be But here seeing we are according to the course and order of our inquirie to consider of the meaning of the Articles of our faith concerning the sufferings of our Sauiour though in the opening of the historie thereof this hath alreadie in some measure beene performed Yet to the end all things may be made something more plaine and familiar concerning this so great and weightie a part of our faith let vs purposely call to mind and set downe such obseruations as being laide together may be a further helpe hereunto Question Which may these obseruations be Answer First of all we are most earnestly and with all holy reuerence to consider that which was euen now mentioned to wit the most high and incomparable excellencie of the Person of him that suffered in that he is the most glorious and onely begotten Sonne of God full of grace and truth Secondly that no one part or parcell of the sufferings of this most worthy and excellent Person fell vpon him but by the foreknowledge and determinate counsell and appointment of GOD and that euen in most perfect wisedome iustice and mercie And therefore also we are in the third place to consider that the same most excellent person hath in euery part of his sufferings to deaâ—e not so much with the extreame iniustice and malice of men as with the most iust displeasure and wrath of almightie God fiercely bent against our sinnes Fourthly we are to consider that all his sufferings in the times of his speciall passions were in their owne nature and kinde extreamly grieuous and dolorous chiefely those which did more immediately befall his most holy and righteous soule Fiftly that he had a true sense and feeling of them alwaies and that at his death he indured the vttermost smart and dolour of them drinking as it were the full cuppe of Gods bitter anger euen dregges and all Sixtly that he of his vnspeakable loue willingly indured them all for our sakes and the rest of Gods elect though we were all of vs vtterly vnworthy to be any thing at all respected of him Seuenthly that the fruite and benefite of his sufferings is infinite and vnspeakable on our behalfe Finally the manifold vertues of our Sauiour Christ are diligently to be considered of vs throughout all his most grieuous sufferings as of a most perfect paterne of all wisedome holines righteousnes faith loue patience meekenes magnanimitie and of all other vertues of most gracious behauiour from the beginning to the end of them all Explication and proofe All these things are most worthy to be reuerendly considered of vs. And first of al touching the most high peerelesse excellencie of our Sauiour euen in our humane nature we may call it to minde from that which hath beene declared before concerning the vnion of the humane nature with the diuine in one Person of a mediator In which respect he must needs be euen in the nature of man higher then all creatures both men and Angels whatsoeuer He was euen here vpon earth in the time of his humiliation greater then the Prophet Moses Heb 3 1 2 3 4 5 6 Greater then the Prophet Ionas or any other of the Prophets Mat 12.41 Greater then Aaron the high Priest yea no doubt infinitly greater then Melchisedek that princely high Priest Heb. chap. 7. Greater then king Dauid for he was Dauids Lord Psal 110.1 Mat. 22 41 c. Greater then king Salomon Mat. 12 42. He is the King of Kings and Lord of Lords Reuel 19 16. Nâ—ither is any or all the Angels of heauen to be compared with him Heb. 1 4. He alone aboue all comparison is the annointed of God in the same chap. verse 9. The light of the Gentiles and glorie of all Israel Luke 2 52. Whence it is also considering the extremitie of the sufferings and debasing of so high and holy a Person that his sufferings are before the diuine maiestie of God of infinite merit and of a propitiatorie and satisfactorie value for vs and that by suffering a finite space of time he being eternall and infinite hath deliuered vs from that eternall destruction which our sinnes haue deserued Yea and that the sufferings of him though one alone hath preuailed to the iustifying of infinite thousands from the beginning of the world to the end of the same Secondly that no part of the sufferings of our Sauiour fell vpon him at aduenture or by hap-hazard as we doe vse to speake but by the foreknowledge and determinate counsell of God a sufficient proofe was alledged euen now And we may read the same confirmed againe Act 4 27 28. For doubtles say the Apostles against thy holy Sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together To doe whatsoeuer thy hand and counsell had determined before to be done And I Pet. 1.19 20. Christ a lambe vndefiled and without spot which was ordained before the foundatioÌ„ of the world but was declared in the last times for your sakes And Reu. 13 8. The â—ambe slaine from the beginning of the world To wit in the purpose of God and as touching the vertue and effect of it to all that beleeued the promise of his appearing The Euangelists also and our Sauiour himselfe in the historie of the holy Gospell doe make it plaine from point to point that the prophesies which God vttered by his holy Prophets concerning the sufferings of the Messiah were fulfilled in him Read ye neuer in the Scriptures saith our Sauiour Mat 21.42 The stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruelous in our eyes And chap 26 31. He saide to his disciples All of yee shall be offended by me this night for it is written I will smite the shepheard and the sheepe of the
in vs toward him Wee must trie and examine our selues concerning our loue to Christ as the Apostle Paul telleth vs that euery Christian must try his faith in Christ 2. Cor. 13.5 Proue your selues whether ye are in the faith examine your selues know ye not your owne selues how that Iesus Christ is in yee except ye be reprobates The reasons why wee are thus to try our selues are principally two First because there is naturally in euery one of vs too great loosenesse and negligence touching the matters of the Kingdome of GOD and of our owne soules and saluation as it is euident by the common speeches of all Who though their own consciences conuict theÌ„ that the houre is to come that euer they seriously setled their hearts to inquire and search after these things yet they will readily and boldly say they are sure of their saluation and that they loue God with all their heart and that it were pitie that any should liue that loue not Christ c. Thus euery man is ready to giue forth good words But loue in words onely and from the teeth outward as wee say is condemned betwixt man and man and therefore the precept is giuen Let vs not loue in word neither in tongue onely but in deede and in truth 1. Ioh. 3.18 Much lesse may wee thinke that the Lord will regard bare words how neere so euer the mouth draweth toward him when the heart is farre from him as he complaineth by his holy Prophet Isai 29.13 Matth. 15.7 c. Lest therefore this generall loosenes and negligence should deceiue vs it is necessarie that euery wise Christian doe take a more carefull course Secondly it is necessarie that we trie our hearts concerning our loue to our Sauiour because there is a most hidden deceitfulnesse in euery mans heart to thinke that much good is in it which is not in truth and that it is free from much euill which it is tainted withall vntill it be chased away by this diligent inquisition and by our putting of our selues as it were vpon the racke Yea rather vntill we distrusting our owne triall as being partiall therein doe after the example of Dauid intreate the Lord who onely doth truly trie the heart and searcheth the reines Ier. 17.10 as was alledged a while since that it would please him to trie vs and both to make knowne vnto vs that which is amisse and also to testifie what the worke of his owne holy and secret grace is in vs according to that Psal 26.1.2 c. and Psal 139 verses 23.24 Trie me O God and know mine heart proue me and know my thoughts And consider if there be any way of wickednes in me and leade thou me in the way for euer And although the Lord doe at any time trie vs by laying his word to our consciences according to that of the Prophet Isai chap. 28.17 Iudgement also will I lay to the rule and righteousnes to the ballance c. And Exod. â—0 verse 20. or by any affliction as Deut. 8.2 or by any of his righteous seruants Psal 141.5 yea or though it should be by an aduersarie 2. Sam. 16 1â—.12 Wee are to take heede that we be not therfore pettish and froward against the Lord after the manner of the wicked but that wee be sorie with Peter to remember that we haue giuen the Lord iust cause to call vs to so narrow a reckoning Neither are wee to thinke this to be contrarie to the Lords most free grace and aboundant mercie so comfortably described Psal 103 8. c. Ier. 31.33.34 Micah 7.18.19 and in many other places God doth neuer call to his owne minde or bring the sinnes of his children to their remembrance in his wrath and with a purpose to take vengeance of them but onelie in mercy to better their repentance and to stay them from further sinning euen from the remembrance of his former mercies in forgiuing their sinnes Thus our Sauiour dealt with Peter And the same course of the Lords dealing is very good for euery one of vs. For as it is truly said concerning the beneficence of one man to another that he which giueth the benefit should forget it but that he which receiueth it should hold it in stedfast memory so though the Lord do for euer forgiue our sins vtterly forgetteth to take vengeance of vs for theÌ„ yet we ought neuer to forget neither how infinit waies we haue offended him nor how great his mercy hath been is continually vnto vs in forgiuing forgetting the same our innumerable sinnes and offences Finally from that modestie which Peter sheweth in refusing to preferre himselfe before his brethren let vs also learne not to put forth our selues too farre as it were beyond our line through any inconsiderate rashnes or shew of boasting either in word or deede but wisely and discreetly keepe our selues within that measure of grace which God himselfe hath measured to euery of vs labouring alwaies after inward truth and not after outward shew and appearance in giuing honour going before all other as much as wee may in truth attaine vnto Thus much concerning the first part of the first speech of our Sauiour Christ to Peter particularly directed to him indeede but not vttered for his cause onely but that all might in him receiue their necessary instruction and admonition as was before truly affirmed Let vs now come to the second part of the same speech which is this Feede my Lambs and againe Feede my sheepe Feede my sheepe The which wordes as hath beene already obserued doe containe a most notable charge and direction to Peter in that hee was ordeined to bee an Apostle and Preacher of the Gospel how hee should both best trie his owne loue toward our Sauiour Christ to the peace of his conscience in the sight of God and also best declare his loue to the glory of God and profit of his Church and people as was touched before And therein also our Sauiour doth by a similitude or comparison taken from the sheepe and lambs of the flocke describe the properties of those that be the true members of his Church and dutifull hearers of his word c. So that the due consideration of these words will be no lesse profitable both to Ministers and Preachers of the word and also to the rest of the people of God then the former were and therefore let vs in the name of Christ with like diligence both inquire and also harken vnto it Question How may these things be gathered from the words of our Sauiour Answer First in them all ioyntly Feede my Lambs and then againe and againe Feede my sheepe Feede my sheepe verses 15.16 Secondly in a particular consideration of these words lambs and sheepe ExplicatioÌ„ You answer well But before we come to the interpretation of these words two things are very requisite to be presupposed of vs as you haue beene taught Question Which may they be
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
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
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
beare witnesse to the truth And the Apostle Paul 2. Tim. chap. 1. verse 10. Our holy calling to saluation The Duties is made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel And here note also that it is no small comfort to vs the Gentiles that as it is euident in the Genealogie of our Sauiour hee descended on the mothers side from some of the Gentiles as from Rahab and Ruth and not altogether from the Iewes Neither is it to be neglected that our Sauiour did not onely descend of the godly but also of some wicked progenitours that it might the more clearely appeare that no sinne of ours could either staine him or hinder the sanctification either of Iew or Gentile beleeuing in him Touching the third branch of the answer adde vnto that parcell of the speech of the holy Angells alledged before In earth peace the saying of the Apostle Paul Rom. 8.17 If we be children we are also heires of God and heires annexed with Christ c. To conclude in all these respects worthily doth the same Apostle determine it to be a most great and gratious mystery of godlines that God is manifested in the flesh and thereby hath declared the light of his countenance most clearely toward his people It is a ioyous and comfortable thing as we know for any people to see the face of their earthly Prince to looke chearefully vpon them But all the comfort arising from the chearefull face of earthly Princes is a small comfort in comparison of that which the christian heart may take from the light of Gods countenance shining vpon vs in the most sweete and amiable face of our Sauiour Christ in whom he hath adopted vs to be children to himselfe and heires with our Sauiour as was said euen now Wee may likewise conclude this point from the practise of the Prophet Isaiah who chap. 7 14. and chap. 9.6 7. and chap. 11.1 repeateth this as a speciall comfort to the Church of God against all discouragements that may befall it Behold saith he a Virgin shall conceiue and beare a Sonne c. And againe For vnto vs a childe is borne c. And yet againe But there shall come a rod forth of the stocke of Ishai c. These comforts haue indeede a further respect or rather prospect as we may say to our Sauiour Christ not onely borne but also dead buried and risen againe c. Neuertheles we cannot but deriue them from his birth seeing they haue as it were their birth together with him ANd thus froÌ„ the Comforts let vs come to the Duties of faith which ought to grow from the seedes of the same sowen in our hearts by the preaching of the Gospell Question Which may or rather which ought these duties to be Answere They may be considered of vs as I haue beene taught either more generally Or else somewhat more particularly Be it so How therfore in the first place may they be more generally coÌ„siderd First we may yea we ought to learne from the example of the Virgin Mary to keepe in faithfull memorie and diligently to ponder and weigh in our hearts the natiuitie it selfe with all those things that are spoken and done for the manifestation confirmation and iâ—lustration of the same Secondly according to the nature of the mystery of the birth and Person of him that is borne and according to the blessed ends of his comming into the world which are altogether most holy spirituall graue and reuerend such also must be the nature and quality of all our ioy and reioycing concerning the same that is to say nothing carnall wanton or licentious but altogether spirituall holy sober and heauenly And answerable to this kind and nature of our ioy must be all the fruits and effects of the same continually ExplicatioÌ„ and proofe It is very reasonable and meet indeed that they should be so And out of all doubt vpon the due meditation and weighing of the birth together with the most worthy things belonging therevnto very excellent and holy effects will follow through the blessing of God euen according to the working of his holy Spirit in the hearts of those whom he hath made and propounded to be patterns and examples vnto vs herein both Angells from heauen and also men and women on earth such as we haue heard of before It is our bounden duty therefore euen to the same ends so to meditate as we must neuer cease pondering weighing of this part of the mysterie of faith vntil we haue preuailed with our harts to draw theÌ„ to reuereÌ„ce admire at the most high holy wisedom mercy goodnes of the lord our God herein And in this respect as was said in the first part of the answer the example of the Virgin Marie is notable as well for meditation as for the holy heauenly fruits therof Luk 2.19 Mary kept al those sayings pondered theÌ„ in her heart c. But as touching the popish that is to say the superstitious manner or the profane and carnall manner which alwaies accompanieth superstition in the remembrance solemnization of the natiuitie of our Sauiour by keeping of a good Chrismas vnto him in inordinate and gluttonous belly cheare with greater dispensation and licence to all kinde or reuell and disorder then at any other time of the yeare in dicing and carding in masking and mumming in setting vp Lords of mis-rule as they are rightly tearmed it will vpon due examinatioÌ„ be found to be a most absurd abhominable kind of solemnizing euen as farre remoued froÌ„ the due celebratioÌ„ of the memoriall of the holy birth of our Sauior as it draweth more neare to the profane superstitious festiuities vsed at the birth daies of the heatheÌ„ such as was the more priuate solemnitie of Herods birth day when Iohn Baptist lost his head the publike feasts of Bacchus in the which the reines were laid loose to drunkennes and all other filthines of the flesh The right way of celebrating the remembrance of the birth of our Sauiour is cleane contrary to this The feast of the Lord are al of them called holy conuocations by his owne holy ordinance Leuit. 23.1 2 3 4. c. That is to say It is not onely for a few daies at one time or season of the yeare but on euery day throughout the whole yeare and all the yeares of our liues to be more and more carefull to deny all worldly lusts and euery practise of vngodlines and to set our hearts to lead our liues as righteously soberly and godly as we may by all good meanes and helps sanctified of God attaine vnto According to the notable instruction of the holy Apostle Tit. 2.11 12 c. yea according to the teaching of the appearaÌ„ce of the grace mercy of God it selfe being duly weighed thought vpoÌ„ Read also Eph. 5
15 16 c. And Isai ch 2. verse 2 c. And Psal 12 2.1 2. So that to speake generally and briefly in a word the natiuitie and birth of our Sauiour duly considered of vs ought to set vs continually a worke to minde our owne new birth and all prosperous growth and proceeding in the same 2. Cor. 5.17 Reade also Gal. 4.19 And chapter 6.15 Neither may we in this generall consideration of dutie neglect to admonish our selues to haue care to strengthen our faith by the obseruation of the former prophesies fulfilled in the birth of our Sauiour both in respect of the time place and manner of it c. Such then is the more generall consideration of the duties Question Now how may they be more particularly considered Answer By the consideration of the time of the birth of our Sauiour we may learne that God is specially readie to releeue and succour his Church with spirituall reliefe at such time as it is outwardly in speciall distresse and therefore that we are neuer to be out of heart but to comfort our selues in the loue of Gods mercy The consideration of the place as also the manner of the birth in that it was very poore and base as touching all outward and worldly glory it teacheth vs yea it sensibly representeth before our eyes that our Sauiour Christ came not into the world to bring vs earthly riches but to make vs rich in spirituall grace nor to set vs vp in worldly honour but to aduance vs to the glory of his heauenly kingdome and therfore that it is our dutie to minde and looke for these things from him and to esteeme them to be riches and honour sufficient for vs although we should want the other The same consideration teacheth vs furthermore that they are not to estimate and measure the loue or displeasure of God according either to abundāce or want of outward things but according to that sheere testimony which it giueth of it self frō the secret insinuatiō of the holy ghost by whō God sheddeth the assurāce of his loue abroad in our harts Moreouer we may iustly learne from the same to beare all wants and disgrace in the world humbly and patiently and if worldly riches and honour increase to beware of priding our selues in them remembring that our Sauiour wanted them euen from his comming into the world to his going out of the same Finally it may be an euident admonition warning vnto vs that we be not at any time offended or caused to stumble by occasion of any outward pouerty or debasement of the church of Christ or of any true faithful mēber or mēbers therof whatsoeuer they be These indeed are very meete and conuenient duties or at the least a bounden dutifulnesse of the heart and minde Explicatiō proofe which will no doubt yeelde many singular duties euen in the outward actions of our liues And that the Lord would haue vs learne from the seasonable time of the birth of our Sauiour that he hath a speciall care to releeue his Church against the speciall calamities thereof and at such times as it is so feebled that it is readie as it were to totter and fall we may euidently perceiue by that vse which the holy Ghost taught both the Virgin Marie and Zacharie also to make euen in that respect For so saith Marie in her thanks-giuing Luke 1.54 Hee hath vpholden Israel his seruant being mindefull of his mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath as one would say taken his Church by the hand to lift it vp being as it were ready to fall to the ground And Zacharie verse 69. in his thanks-giuing saith likewise to the praise of God in respect of our Sauiour then shortly to appeare He hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid c. He hath raisee it vp saith he to wit being at that time as it were sunke downe or broken off as it were to the very head This therefore ought to incourage vs to be of good comfort in the Lord though it doe for any time goe hardly with the Church more generally or with any of our selues in particular seeing God is ready in due time euen in trouble to reach out his hand Secondly that the poore and base manner of the comming of our Sauiour Christ into the world altogether contrary to the glory and pride thereof is a plaine demonstration that he came not in worldly respects but to erect a spirituall kingdome and to inrich and beautifie his Church spiritually it is of it selfe very cleare And so the Apostle Paul vnderstandeth and interpreteth it 2. Cor. 8. verse 9. Ye know saith he the grace of our Lord Iesus Christ that he being rich for your sakes became poore that yee through his pouertie might be made rich This pouerty and abasement beginning thus to shew it selfe at the birth continued to the death and therefore no part of it is to be excluded Yea thus doth our Sauiour himselfe afterward interpret the same to the Apostles hand in that he assuring his Disciples of a kingdome yet telleth them plainely that they must looke for affliction here in this euill world Luke 12.32 And Ioh. 14.17 and ch 16.33 Hence therefore it is plaine that duty requireth that we doe imbrace our Sauiour Christ for his owne sake and for the hope of good things by him in the life to come and not for the loue of any worldly thing here in this life though godlines hath the promise of the things of his life also so farre as God shall see them to be good and profitable for vs. Thirdly that the same base and poore manner of the comming of our Sauiour Christ into the world ought to teach vs that wee are to measure the loue of God by outward riches and worldly preferments it is as cleare as the light of the Sunne For whom did God or whom could he possibly loue as he loued his owne onely begotten Sonne for whose sake alone and not otherwise can any finde fauour with him And yet behold he is borne in a stable c. Let no man therefore imagine that he is so much the better before God by how much he hath beene more richly borne yea though he should haue beene borne after the manner of Princes children in neuer so costly and decked chambers wrapped vp in neuer so soft linnen laid downe to sleepe in neuer so easie a cradle nourced vp neuer so daintily c. This should be but a deceitfull fancy All are alike by nature sinfull base creatures and as all are brought to the same baptisme so doe all stand in like neede to be washed and cleansed from their sinnes by the blood of Christ c. without which washing away of sinne the children of Princes as well as of the meanest subiects yea euen Princes themselues for all their great riches stately pompe shal be cōdēned frō