in thy natiuitie when thou wast borne thy nauell was not cut c. And when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue I caused thee to multiplie as the budde of the fielde c. Who duely considering this forlorne estate of the Church and of euerie member of it as the Lorde findeth it and the great pittle which hee taketh on it and the manifold blessings which hee bestoweth vpon it Who I say duelie considering these things can doe lesse then acknowledge that God is most highlie to be honoured and praised for euer therein and that the forgetfulnes thereof is a most hainous sinne And herewith also howe can it be thought but that it must be one bounden duetie to loue the Sonne of God with a singular loue in so much as God is not our Father but by meanes of him According to that which our Sauiour Christ himselfe saith Iohn 8.42 If God were your father then would you loue mee And likewise it is our dutie to loue the children of God for Gods cause who is their Father 1. Iohn 5.1.2 Euerie one that loueth him which begate loueth him also which is begotten c. Secondlie that this reason ought effectuallie to mooue vs to withdraw our selues from the lusts of sin c the Apostle Iohn telleth vs plainly saying 1. Epi 2.15.16 That the loue of the Father cannot be in them that loue the world the lusts thereof c. And ch 3. verse 3. That euery one that hath the hope of euerlasting life and glorie through the mercie and goodnes of God purgeth himselfe that is more and more indeuoureth after it by vsing all good and holie meanes appointed of God considering that God our heauenly father is pure and that no vncleane thing can haue any abiding with him Read also verse 9. Whosoeuer is borne of God sinneth not c that is hee doth not giue himselfe ouer to sinne but earnestlie resisteth it c. Moreouer read Deuteron 14.1.2 Ioshua 24.1.2 c. Read also 2. Corinth 6.14 c. The want of this care in the people of God who glorie in this that God is their father it is no lesse iustlie then vehementlie reproued in the holy Scriptures as Deuteron 32.4.5.6 Isai chapt 1. verses 2.3.4 and Ierem chap 2.26.27.28 and chap 3. verses 2.3.4.5 and verses 19.20.21.22 The third part of the Answere resteth vpon as good reason and is a consequent of the former For wherfore is vndutifulnes reprooued but to the ende that the children of God should be stirred vp to care and conscience of all good dutie To this purpose therefore let vs thinke often of the holie and zealous exhortation of the Apost Pet 1. Epist chap 1. verses 13 14 15 16. c. in these words Wherefore gyrde vp the loines of your minde c. as obedient children c As hee which hath called you is holie so be ye holie c. And if yee call him Father who iudgeth without respect of persons c. Let no word of so weightie and preâ—ious an exhortation be vnweighed and vnvalued of vs. Read also Iohn 4.23 The hower cometh and now is saith our Sauiour Christ to the woman of Samaria when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him And 2. Cor. chap 7.1 The holy Apostle of our Sauiour Christ hauing made mention of the most gratious promise of God that hee will be a Father to all such as shall forsake Idolatrie and the fellowship of Idolaterâ— he thervpon inferreth this his earnest exhortation Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the â—pirit and grow vp vnto full holines in the feare of God Read also 2. Epist of Iohn verses 4.9 And Mal cha 1.6 A Sonne honoureth his Father saith the Lorde by his Prophet and a seruant his maister If then I be a Father wher is my honour And if I be a maister where is my feare saith the Lorde of Hostes c. In all these places of holie Scripture wee see how the spirit of God calleth for all manner of good duetie toward God in this respect especiallie that he is a most gratious and honourable Father aboue all other And hee doth it most iustlie For seeing ther are no naturall parents which doe not or which may not of good right looke for readie and constant dutie from their children while they themselues performe the care of good parents toward them And on the contrarie if children shall stubbornelie refuse to yeelde good duetie to their parents they aâ—e so farre from taking delight to heate their children to call them Father that they rather enter into purpose to cast them off and to refuse to take them for their children Infinitelie much more may the Lorde God our heauenly Father cast off all such as hypocriticallie call him Father and in the meane sâ—ason denie the obedience of children vnto him For in verie truth they shew themselues not to be the kâ—ndely children of God but the base borne of their father the Deuill as wee shall haue further occasion to obserue and to produce some proofe of it by and by In the meane while for the shutting vp of this pointe worthie is the example of him whom our Sauiour Christ describeth for the common imitation of euerie true childe of God that after former â—eglect of his dutie shall returne to performe the dutie of a childe againe Father saith he and so is euerie one of vs to say in remembrance of our former vndutifulnes I haue sinned against heauen and against thee I am not worthie to be called thy Sonne c. Now further as touching the fourth branch of the answere which sheweth that it is required of euerie true childe of God that he bee an imitator of God himselfe in all goodnes and helpfulnes towards others read Matth 5.43 c. and Luk 6.35.36 And Ephes chapt 5.1.2 Be yee therefore followers of God as deare children and walke in loue c. And Coloss â— 12 Nowe therefore as the elect of God holie and beloued put on tender mercie kindenes c. And 1. Iohn â— 10 in this are the children of God knowen and the children of the Deuill Whosoeuer doth not righteousnes is not of God neither he that loueth not his brother For this is the message that yee hearde from the beginning that we should loue one another Not as Caine who was of the wicked and slewe his brother c. Reade a so in the Gospell according to Iohn chap 8.44 They that doe the lusts of the Deuils as our Sauiour Christ saith they are not the children of God but of their father the Deuill To conclude this fourth branche that the houshold of Faith
is chieflie to be respected in the practise of the offices and duties of loue and kindenesse The Danger of not belieuing let vs call to remembrance the wise aduertisement of the Apostle Gall 6.10 c. As for the fifte which is the last branch of this Answere wee haue partelie seene the ground and proofe of it in one pointe of the former answere and wee shall haue further occasion to set downe more to this purpose in the doctrine and vse of Gods holie Prouidence and therefore wee will here by reference to other places passe it ouer for this time Thus much therfore shall for the present suffice concerning the duties belonging to God in that of his great mercie hee vouchsafeth to be our Father NOwe for the full conclusion of this pointe of our Faith according to the order of our examining the doctrine and vse of it what is the danger of not beleeuing in this first Person of the most blessed Trinitie the naturall Father of our Lorde Iesus Christ and in him our Father through the adoption and Couenant of his most free grace and fauour Question What I say is the danger of not beleeuing in him to bee so and of not obeying him as his duetifull and obedient children Answere All such are hetherto the base-borne of this worlde They lye yet in the filth of their sinnes They are the seede of the Serpen◠euen the children of the Diuell and so consequently the children of Gods wrath and of euerlasting miserie and condemnation They are not to be reputed among the honourable Off-spring of God nor to haue any parte or portion with the children of God in their spirituall inheritance or heauenly preferment and dignitie Explicatiō and proofe It is verie true For by faith onely we haue assurance that wee are the children of God as Iohn chapt 1.12 before alledged And likewise Gal 3.26 Yee are the Sonnes of God by faith in Christ Iesus And Acts 15.9 By faith our hearts are purified And Acts 26.18 It is faith whereby wee are deliuered from the power of Satan Whereby also wee ouercome the world 1. Iohn 5.45 and whereby wee are still preserued against the power and rage of the Diuell 1. Pet. 5.9 Finallie faith is that wherby wee attaine to euerlasting saluation Ephes 2. By grace are ye saued through faith and that not of your selues it is the gift of God Wherefore it cannot bee but as it was alledged a little before out of the 8. chapt of Iohn verse 42. c. and 1. Epis 3.8 and as we may perceiue furthermore by that which wee read Act 13.10 and Ephes chap 2.2 that all such as bee without faith in God the Father are hetherto in the state of the children of the Diuell They may iustlie say to corruption Thou arte my Father and to the worme thou art my mother and my sister as we read in the book of Iob ch 17.14 But not as Iob who by faith ouercame this feare as wee haue seene before from the 19. chap of his booke in so much that he knew that his redeemer liued c But so farre from all conceite of true comfort in affliction that euery former punishment may be vnto them a forerunner of a farre more heauie and terrible wrath shortly to follow and the feare of death it selfe may iustlie be most horrible to them as beeing the very mouth of hell to swallow them vp into the gulfe of euerlasting and most woefull destruction And that they haue no portion with the children of God read Gal 4.30 The sonne of the seruant shall not be heire with the sonne of the free woman According to that also which the Apostle Peter saith to Simon the sorcerer Acts. 8.21 Thou hast no parte nor fellowship in this busines c. To conclude Touching this Article albeeit as is obserued by some of the learned no heretick either old or newe haue euer denied God to be a Father personally subsisting in himselfe Yea and the heathen also haue declared by their writings that they haue acknowledged God to be a Father Neuertheles in so much as manie of the same heretikes which seeme to acknowledge the person of the Father doe as is afterward more fully to be considered of vs denie the eternall person of the Sonne in respect of whom and his Eternall Deitie God is naturallie and chiefelie The groūd of it yea onely and properlie a Father and likewise Almightie insomuch as the Heathen haue for the most part esteemed God a Father onely as a fountaine or autor of goodnesse towardes his creatures Yea to speake of the chiefe of them in so much as they haue for anie thing wee can perceiue by their writings onely some darke conceit of the Deitie of the Sonne either by tradition from the first Fathers or Patriarches in the church of God before the dispersion of the Nations or by conference with some true worshippers of God in latter times or by reading some of their writings but neuer apprehended God as a Father to his elect children according to his free couenant of Grace made in his eternall Sonne in regard of his mediatorship by taking the nature of man c for this hath allwaies ben a secret trulie knowne and acknowledged onely in the true Church of God as that wherin standeth the very marrow as we may say life of faith Vpon all these considerations I say wee may boldlie conclude that neither the one nor the other haue beleeued God to be a Father according to the true sense of this Article and therfore also that they could not haue the true comforte and benefit which belongeth therevnto The same in effect may we affirme of all Idolatrous and obstinate Papists who though in words they goe further and acknowledge God a Father in respect of the eternall Sonne incarnate yet doe they not worship the Father in the Sonne spirituallie and in truth For herein they are within the compasse of the Idolaters of Israell of whom the Lord himselfe speaketh shame and refuseth to be their father because they set vp Idolls vnto him as we read Ier chapt 2. verses 26.27.28 As the thiefe is ashamed when hee is found saith the Lorde by his Prophet so is the house of Israell ashamed hee sheweth how it was or at the least how it ought to haue beene with them they their Kings their Princes and their Priestes and their Prophets Saying to a tree thou arte my father and to a stone thou hast begotten mee For they haue turned their backe vnto me and not their face but in the time of their trouble they will say Arise thou and help vs. But where are thy Gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according to the number of thy Cities are thy Gods ô Iuda Wherefore will yee pleade with me yee all haue rebelled against mee saith the Lorde Thus farre of our true
nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
and all things that we doe according to his word well pleasing and acceptable before him Answere 1. It is by reason of that infinite loue of God wherewith hee hath made vs accepted to himselfe in his owne beloued Sonne our Lord Iesus Christ whose righteousnesse and whole obedience and worthinesse faith apprehendeth yea and maketh vs one with Christ himselfe by spirituall coniunction and that according to the most gracious and fatherly good will and pleasure of GOD toward vs in the same his Sonne 2. It is also because God esteemeth it the greatest honour which we can possibly doe vnto him yea and the very ground and originall of yeelding him any true henour at all when we doe beleeue in him as being most true and faithfull of his word aboue all that the naturall sense and reason of man can possibly conceiue and vnderstand 3. Furthermore because faith onely teacheth vs the true deniall of our selues and of all trust in any thing but in God alone 4. Finally because faith is instrumentally as it were the seede yea the very life of all true obedience vnto him Faith most pleasing to God and why There might more reasons bee alleadged from whence the excellencie of faith may be discerned as will further appeare by that which followeth but we will content our selues with these for the present Explicatiō and proofe Now for the proofe of them first let it be well considered that euen as God is in speciall manner pleased to shewe mercy for mercy pleaseth him Micah 7.18 so likewise doth faith singularly please him in so much as it maketh most precious account of his mercy and doth most dutifully attend vpon the same as we read Ps 147.11 The Lord delighteth in them that feare him and attend vpon his mercy Now if we shall inquire yet further why it is that the Lord delighteth so greatly to shewe mercie to miserable and sinfull men it is doubtles for no other cause but for that infinite loues sake which hee beareth first to his owne naturall and onely begotten son our Lord Iesus Christ and then to them for his sake in whom he hath adopted them according to that which we read Ephes chap. 1.5 6. c. Secondly we may see by that which is saide of Abraham how greatly God doth account himselfe glorified of those that do truly and constantly beleeue in him For so we read of Abraham that he gaue great glory to God in that he did not doubt of the promise of God through vnbeleefe but was strengthened in faith aboue hope beleeued vnder hope c. He being fully assured that he who had promised was able also to doe it Ro. 4 18 19 20 21. And for this grace of faith all the seruants of God themselues are specially honoured graced as we may say according to that wee reade touching many particulars mentioned in the 11. ch of the ep to the Heb. from the beginning of the ch c. and as it is generally affirmed of them v. 39. All through faith obtained good report Whereas on the contrary they that beleeue not in God are charged to make God a lyar Then the which what greater dishonour can any doe to him who alone is the God of all truth 1. Iohn 5 10 And how also can they that be such more dishonour and reproch themselues For the third branch read Philip. 3 3 4 c. And here it may be wel worth the noting that as mans calling of the truth of Gods word into questiō was the beginning of mans fall from God so it pleaseth God that faith in the truth of his word promise should be the recouery revniting of man vnto God againe Finally call here againe to minde the words of the former answere Read also 2. Cor. 13 14. Gal. chap. 5 verse 6. VVhat Faith is BVt of the nature of faith wee are now in the next place to enquire further as after a iewell of speciall price and as after that which is the very staffe and stay of our soules as we haue partly beene giuē to vnderstand already Now therefore seeing faith is so excellent a grace shewe you yet more fully what the nature of it is Question How haue you learned to answere this so speciall a point Answere The faith whereby euery true beleeuer is iustified and saued is that most holy and excellent gift or grace of our spirituall regeneration and new birth wherein resteth the principall comfort of our soules here in this life The which arising from the knowledge of the glorious grace of God in the face of Iesus Christ and sweetly and comfortably reposing and resting it selfe onely and wholly vpon the vndoubted certaintie of the diuine truth and faithfulnes of Gods most gracious and free promise concerning the same our iustification and saluation by Christ yea laying sure hold vpon Christ himselfe in whom onely and al-sufficiently life righteousnes and saluation is to be found It hath furthermore many right worthy and admirable effects in the heart of euery true beleeuer Which are those so notable effects Question Answere 1. It reioyceth the heart of the true beleeuer with ioy vnspeakable and glorious 2. It imboldeneth him to make open profession and confession of his faith in the name of Iesus Christ euen in the middest of the most cruell despitefull aduersaries thereof 3. It causeth his soule What Faith is to haue good trust and affiance vnder the holy wings of the fatherly prouidēce protection of God in the most bitter tēptations trials of this life 4. It inciteth also and incourageth the beleeuer to earnest and constant prayer 5. It continually soliciteth to repentance and care of a godly life here in this world 6. Finally it is accompanied with hope and that also in a patient waiting for eternal happines and glory after this life in the kingdome of heauen That the true iustifying faith is of such an excellent nature as you haue described Explicatiō and proofe and that it worketh these so notable effects as you haue rehearsed it is euery where euident in the holy Scriptures as hath beene declared in the last Sermon vpon this point Let vs now briefly here call them againe to mind But first of all in so much as the word faith is vsed in the holy Scriptures in diuers and sundry significations it shall not be amisse for vs to set downe a note thereof And let vs beginne with this that faith is vsed sometimes to signifie the doctrine of faith as Act. chap 6 7. A great company and of the Priests some were obedient to the faith And againe chap. 13 8. Rom. 1 5 and chap. 3.31 and chap. 16 26. Gal. 1 22 and chap. 3 verses 2 5 23 and 1. Tim. verse 2 chap. 1. Paul writeth to Timotheus calling him his naturall sonne in the faith meaning to giue him this testimonie that hee was a true beleeuer according to the true doctrine of faith Read
Iustification against the litigious importunitie of the gainsayers and corrupters thereof To this purpose we are to vnderstand that there are diuers significations and vses of this word to Iustifie as we haue seene before concerning the word Faith and that either as it is referred to God or as it is applied to men First therfore as it is referred to God either it noteth a manifest or full declaration and proofe of his most perfect righteousnes by a speciall prerogatiue and power or preheminence which he hath aboue all creatures as when we say that God will surely iustifie that is perfectly approue himselfe most holy and righteous in all his waies namely in this matter of iustifying his people through faith in his sonne against all whosoeuer doe contradict or cauill against the same Rom. 3 verse 4 and verse 26. That thou mightest be iustified in thy words c. And as our Sauiour Christ is saide to haue beene iustified in the spirit 1. Tim. 3 16. Or else this word of iustifying being referred to God it signifieth mans dutifull acknowledging of the perfect iustice and truth of God as Luk. chap. 7. 29. The Publicans are saide to iustifie God in that they submitted themselues to bee Baptized of Iohn And verse 35 Our Sauiour Christ affirmeth that wisedome is iustified of all her children These are the significations of the word to Iustifie as it is referred to God in respect of himself his own most holy iust proceedings Now as it is applied to men it signifieth either morally as we may say to auouch a mans owne innocencie in any matter vniustly laide to his charge for then is a man saide to iustifie himselfe when he cleareth himselfe as vnguiltie of the crime obiected against him And likewise to iustifie an other man when he by a true testimonie cleareth him against a false accusation or at the least to excuse one in comparison of an other as Iudah saide of Tamar that shee was more righteous then himselfe Gen. 38 26. And as Saul saide to Dauid Thou art more righteous then I. 1. Sam. 24 18. And as the rebellious Israel is saide to haue iustified her selfe more then the rebellious Iudah That is to haue sinned lesse then Iudah to wit all circumstances duly considered Ier. 3 11. And on the contrary Ierusalem is said to haue iustified Samaria and Sodom that is to haue sinned more grieuously then those wicked Cities Ezek Chap. 16. Thus as was saide the word to iustifie is taken either some thing more morally Or else the same againe is vsed iudicially for to accept and pronounce a man according to witnesses secundum allegata probata as they say to be guiltles touching the crime or crimes particularly obiected against him According as it is the dutie of the Iudge to iustifie the innocent partie as we reade Deut. 25 1. When there shall be strife betweene men and they shall come vnto iudgement and sentence shall be giuen vpon them and the righteous shall be iustified and the wicked condemned Then if so be c And Prou. 17 15. He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. Likewise Isay 5.22 23. Woe vnto them that are mightie to drinke wine and to them that are strong to poure in strong drinke Which iustifie the wicked for a reward and take away the righteousnes of the righteous from him Moreouer to iustifie signifieth sometimes euen of clemencie and meere mercy to forgiue a trespasse done against one as freely as if it had not beene committed like as if a creditor should forgiue his debter as perfectly as if the debt had beene paide to the vttermost farthing Of the which vse wee will consider by and by for it is specially seruing to cleare the great point of holy doctrine which we haue in hand Finally the word to iustifie according to the latine diriuation of it signifieth to make righteous but this must be ouerruled by the vse of the holy languages of the originall text in Hebrewe and Greeke seeing it is but a translation of them and not the originall it selfe And besides euen in the vse of the latine speech the latter part of the word doth not alwaies exactly followe the naturall diriuation to signifie the making of a thing so or so As for example this word to signifie euen now mentioned doth not note the making of a signe but to giue some knowledge of a thing So to amplifie is not alwaies to make a thing more large but to treat of the same thing more at large theÌ„ some other or the same party had done before Likewise to magnifie is not vsed to note the making of a thing great but to acknowledge celebrate it according to the greatnes excellencie of it As when we are said to magnifie the Lord our God And when God saith he will magnifie himselfe his meaning is that he wil make his greatnes known So to glorifie God is not to make God glorious as one without glory in himselfe but to acknowledge set forth his glory c. Likewise when in our owne language by an imitation of the same latine composition we say we will exemplifie a thing our meaning is not that we wil make an example but set forth and illustrate a thing by an example And wheÌ„ we say that a thing is verified wee doe not meane that it is made true but that it is declared and confirmed to be true And when the earth is said to fructifie the meaning is not that the earth maketh fruit which is the more immediate work of God but that it bringeth forth fruit There might more of like sort bee alledged but these may suffice to shewe that it is not necessary by force of the latine diriuatioÌ„ that to iustifie shuld signifie to make iust as though a man that is iustified must needs be made perfitly iust by a real inhereÌ„t iustice of his own but that without iniurie to that kind of composition of the word we may according to the vse of the holy Scriptures iustly vnderstand it to signifie the accounting and esteeming or the declaring pronouncing of a man either generally iust or else innocent concerning a particular crime obiected against him Hetherto of the diuers significations of the word to iustifie Now it followeth that we doe enquire in what sense we are to vnderstand the same word when we referre it to faith and also when we referre it to works and that according to the vse of the holy Scriptures the which in either case must altogether ouerrule as was saide First therefore when we are said to be iustified by faith wee will not altogether refuse to vnderstand it thus that we are made perfectly righteous by faith but on this cond t on that we rightly conceiue of the manner how that is to say not by faith as by a morall dutie and mâ—â—â—e action of him that beleeueth
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
Sed consule Trem Iun interpret As on the contrarie a holie remembrance of God noteth care of Repentance according to that Lament Ier 3.20 My soule hath them that is my afflictions in remembrance and it is humbled in me Read also Isai 46.8.9.10 Remember this saith the Lord by his holy Prophet and be ye ashamed bring it againe to minde ô ye transgressors Remember the former things of olde c. Hetherto of the wordes of the olde Testament from the which Repentance is signified NOw to these Hebrew words of the old Testament there be Greek words answering in the new the which we shall not without some good vse as we hope make like rehearsall of And first that which answereth to Chacam is Metanoeo which signifieth vpon good consideration to change a mans minde as the latine word resipisco whereby it is well translated giueth to vnderstand the which according to the nature of verbes inchoatiue or inceptiue as Gramarians call them signifieth as the learned knowe to begin to waxe wise to wit after some folly committed before For according to the true verdite of the holy Scriptures the minde of man is of it selfe vaine erroneous and full of folly for want of the true knowledge and feare of GOD. There is no foreknowledge in vs to vnderstand what is good and godly vntill God himselfe doe reueale the same and therefore wee haue neede of a better after-wit then our fore-wit was as the common prouerbe goeth The wisedome of the flesh saith the Apostle Paul is band Ye were once darkenes c. Yea it is enmitie to God Eph. 5 8. Rom. 8 7. And set on euill workes Colos 1 21. In which respect wicked and vnbeleeuing men are in the newe Testament as well as in the olde called by the name of fooles as Rom. 1.21 22. Because when they knewe God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse When they professed themselues to bee wise they became fooles And 1. Cor. 1.20 God hath made that is hee hath euicted the wisedome of the worlde to bee foolishnesse And Chap. 3 18. Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise For the wisedome of this worlde is foolishnesse with God c. And Chap. 15 36. O foole that which thou sowest is not quickened before it dye And Gala. 3 1. O yee foolish Galatians ô Anoetoi who hath bewitched you that yee should not obey the truth And Chap. 6 3 4. If any man seeme to himselfe that hee is somewhat hee being indeede nothing he deceiueth himselfe in his imagination But let euery man proue his owne worke c. Hence it is that the exhortation to Repentance runneth so often vpon this word Metanoeite as Matth. Chap. 3 2. and Chap. 4 17. Act. 2 38 and Chap. 8 12. Where the Apostle Peter mightily reprouing Simon the Magitian Repent saith he of this thy wickednesse and pray thou God that the thought of thy heart may bee forgiuen thee The wicked thought of Simon is called Epinoia the godly change of minde which Peter exhorteth him vnto is called Metanoia The same word is likewise vsed Reuel 3.19 Bee zealous and amend And all very aptly according to that which was obserued concerning the Hebrewe word wherevnto this answereth For the change of the affection and euen of the actions of the whole life dependeth vpon the change and reformation of the minde of man according to the minde and will of God made in his holy word as 2. Tim 2 25. Where the Apostle Paul giueth vs to vnderstand that repētance which is the gift of God must be according to the knowledge of the truth And Ephes 4 23. Be ye renewed in the spirit of your minde And chap. 5 15. Not as fooles but as wise men c. According also to that Luk 1 17. Where repentance is described to be a conuersion of the heart vnto God according to the wisedome of iust men that is to say of such as God himselfe hath made wise by his holy spirit Likewise according to that in the same Euangelist Chap. 15 verse 17. Where our Sauiour Christ saith of the Prodigall and vnthriftie sonne repenting that hee came to himselfe that is to say that hee now be thought himselfe of a more wise course then he had taken before Thus to bee wise vnto saluation is to bee in the state of true faith and repentance 2 Tim. 3.15 Hetherto of the first Greeke word Metanoeo answering to the first of the Hebrewe wordes Chacam Secondly wee haue the Greeke word Metamelomai which answereth to the Hebrew Nacham and signifieth the change of a mans care to the bettering of his affection as the other word Metanoeo signified the correcting or bettering of the iudgement and discretion of the minde and vnderstanding That this is so it may be perceiued by that which we read Matth chap 21.29 Hee saith our Sauiour Christ that said at the first to his Father I will not work in the vineyard yet afterward repented himselfe and went But on the contrarie as it followeth in the same chapter verse 32 The Pharisies as saith our Sauiour Christ were not mooued to repentance that is they remained still careles of their duetie yea they hardened their hearts with an obstinate rebellion For hardnes of heart groweth fast vpon securite or a continued neglect of good dutie and is altogether contrarie to this Metamelomai which wee nowe speake of Yea it peruerteth the vnderstanding also and therfore they are both ioyned togither Rom chapt 2.5 Reade also chapt 11.25 and 2. Cor 3.14 and 1. Tim. 4.2 In the which places hardnes of heart is noted as an euill fruit following vpon secure and careles neglect of duety Moreouer 2. Cor 7.10 Wher the Apostle teacheth that repentance to saluation the which godlie sorow causeth is not to be repented off hee vseth the word Ametameleton and so giueth to vnderstand that no after-sorrowe blongeth to this that a man hath repented to saluation Onely want of repentance is as we may say metameleton that is a matter iustlie to bee sorrowed for and to bee repented off c. And thus wee may perceiue how the word Metamelomai respecteth the change of the affection as the former word Metanoeo doth more properlie belong to the change of the minde Thirdly to the Hebrewe word Shobh the which as hath beene declared noteth a reformation of the disordered actions of life and conuersation the Greeke word Epistrepho answereth both in signification and vse as may be obserued in the newe Testament and namely Mark 4.12 Luk 1.16 Iohn 12.14 and Act 28.27 Read also Act 9.35 All that dwelt at Lidda and Saron saith the Euangelist Luke turned to the Lorde And chapt 11.21 A great number beleeued and turned to the Lord. Likewise chap 14. verse 15. The Apostles Barnabas
God effectually moue vs to repentance As the Apostle reasoneth against one sinne so will we reason against all other Shall I take the members of Christ that is those members which are in profession honourably ingrafted into him to the honour of his name and make them the vile and base members of an harlot to his dishonour God forbid Fourthly from the consideration of the fewnes of those that shall bee saued for want of repentance our Sauiour Christ sheweth vs that wee ought to take an earnest occasion from thence to striue to enter in at the straight gate Luke 13 23 24. And that there is no saluation without repentance it is euident from the beginning of the same chap. And 1. Sam. 12 25. If yee doe wickedly ye shall perish both ye and your king Reade also Luk. 3.8.9 and chap. 13 6 7. and Reuel 2.21 22 23 ch 3.15 16. Likewise the examples of Gods iudgements vpon others ought to admonish vs to repent 1. Cor. 10. verse 11. Read also Ier. 3 8 and Dan. 5 20 21.22 23 24 c. Euery mans owne punishments ought much rather to haue the same effect in himselfe Iob 33 29 3â— The want of making this vse of Gods corrections is reproued Isay 9 13. The people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts And Amos ch 4 6 c. 11. Finally this ought to be the vse of those afflictions which God laieth vpon his best seruants For thus we ought to reason as the holy Scriptures teach vs. If the righteous be scarcely saued where shal the sinner and vngodly appeare And if such and such things be done to a greene tree what shall be done to that which is dry Fâ—ftly that hope of forgiuenes is a comfortable incouragement to repentance it may be considered from that we read Hosh 6 1.2 3 yea such an incouragement to repentance it is that as one saith truly without hope of forgiuenes none can kindly repent Nemo recte egerit poenitentiam nisi qui sperauerit indulgentiam The Angels reioyce when a sinner repenteth Yea God himselfe is after a sort reioiced with it Luk. 15. Sixtly that the treasuring vp of the word of God in our hearts is a principall furtherance of repentance it is proued by that we read Ps 17 4. Concerning the workes of men by the words of thy lippes I kept mee from the pathes of the cruell man And Ps 19.11 By thy commandements thy seruant is made circumspect And Ps 119.11 I haue hid thy promise in my heart that I might not sin against thee And ver 9. By thy coÌ„mandements thou hast made me wiser then mine enemies for they are euer with me c. Read also Pro. 2 1â— 11 c. Finally for the benefit of the societie of the godly to the nourishing and bettering of repeÌ„tance read Ps 141 â— Heb. 3 13 ch 1â— 24 25. Read also Ps 133. No doubt the goodnes coÌ„moditie of the coÌ„munioÌ„ of Saints coÌ„sisteth in this as in a speciall part of it that we are thereby incouraged confirmed in a godly course of life Holy instructions admonitions and exhortations are as the dewes of heauen which make the barreÌ„ earth of our soules fruitful c. Hetherto of repentance what it is and which are the helpes or hinderances of it Question Now when are we thus to repent Answere We must begin presently euen while it is called to day as the holy Ghost speaketh and thence forth we must labour to increase so long as we liue So indeed we read Psal 95 7.8 To day if ye will heare his voice harden not your hearts c. And Heb. 3.7.8 13. Question Why must we thus speedily repent Answere Sundry of the former reasons mouing to repentance are likewise of speciall weight to moue vs to speedie repentance Explicatio and proofe It is true For seeing our life is short and vncertaine it is necessary that wee should not neglect the present opportunitie lest that should come vpon vs which is written Ps 73 19 O how sodenly are they destroied perished horribly consumed As a dreame when on awaketh Answerable to the example of the sodaine destruction of the Sodomites c. Seeing also the increase of sinne especially if it bee ioined with contempt of the Gospell which most graciously calleth vs to repentance it increaseth wrath we haue cause to feare yea rather wee may be sure that if we obstinatly refuse to repent it shall be easier for Tyrus Sydon and for Sodom Gomorrha then for vs at the day of iudgemeÌ„t Mat. 11 20 21 22.23 24. Moreouer seeing continuance in sinne confirmeth sinne and maketh it more difficult hard for vs to repent afterward as wee haue learned from the Prophet Ieremiah there is great cause that we should speedily breake off the euil custome of sinning that it get no prescription of time against vs. These reasons haue beene already mentioned Question But shew some other if ye can What reasons else can ye alledge to this purpose Answere By how much repentance is longer delaied specially as was said if it be with contempt against the often admonitions of the holy word and Gospell of God the truth of it will be so much the more hardly discerned euen in the conscience of him that at the last it may be doth truly repent It vsually falleth out so indeed and therefore are such more deepely plunged in sorrowe c. It may seeme that late repentance is rather an extorted then a free and kindly repentance It may seeme that sinne hath forsaken such rather then that they haue forsaken sinne c. Question What other reasons can you shew why we should speedily repent Answere Because God vouchsafeth vs his holy Sacrament of Baptisme the heauenly seale of his couenant of our adoption to be his childreÌ„ euen froÌ„ our infancie yea because he hath loued vs in his beloued son our Lord Iesus Christ before we were conceiued and borne Explication and proofe This verily if it be duly pondred is a reason of speciall waight and importance to bind vs both to most speedy repentance and also to most constant and dutifull obedience euen from the first time wherein we may haue the least inckling and vnderstanding that may be concerning the exceeding great grace and coÌ„stancy of Gods purpose in this his couenant sealed to vs as it were from â—eâ—â—en by Baptisme to the very end of our liues and for euer and euer Mat. 〈…〉 Luk. 20.4 5 6. For shall the Lord accept of vs miserable sinners vasâ—â— of Satan and children of wrath by nature and shall we refuse him the God of mercy the onely fountaine of spirituall freedome and of euerlasting life and salâ—ation God forbid Let vs therefore hearken to the holy exhortation of the mâ—st â—ise Preacher that wee remember our Creator in the daies of our youth c. Ye seeing our Sauiour Christ forbiddeth those that
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
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
succour mighty and effectuall for the defence of his people For the proofe whereof consider that which wee reade Psalme â—0 and Psalme 21. Heere call to minde againe Psalme 89.15 c. and Psalme 144.15 Blessed are the people whose GOD the Lord is Wherevpon also iustly is the exhortation made vnto all the people that they would reioyce in him Psalme 66.1 c. and 67 4. and 68 32. yea many Psalmes together following after the 95 Psalme The experience of this comfortable fruite of faith is testified in the holie Scriptures both generally and particularly Our Fathers trusted in thee saith the Prophet Dauid they trusted in thee and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were not confounded Psalme 22 4. 5. And more particularly concerning himselfe In the Lord doe I put my trust how say ye then to my soule flee away from your mountaine as a little bird to wit as one chased away as easily as a silly bird is scared from place to place Psal 11 1. And Psalm 18.16 17. Likewise Iehoshaphat and Hezekiah godly Kings of Iudah they trusted in the Lord and prayed vnto him and they were deliuered from their mightie aduersaries 2 Chron 20 20. and chap â—â— The Lions also did not hurt Daniel because hee beleeued in his God Dan chap. 6.23 According to the comfort of the same experiments iustly may we hearken to the generall incouragement of the same the holy Scriptures of God such as we may read Psal 31.24 All ye that trust in the Lord be strong and hee shall establish your heart And Psal 37 3 4 c. and 55.22 Read also Heb. 13.5.6 And consider that God hath bound his holy promise with an oath that hee might thereby helpe the weakenes of our faith chap. 6.17.18.19 Yea this comfort may wee haue in our greatest afflictions that the Lord will not leaue vs. Prou. 24.16 and Rom. 8.28 There are many comfortable testimoâ—ies euery where in the holy Scriptures to this end Great therefore is the generall comfort and benefit of faith in one onely true GOD euen one onely in his diuine nature and essence as hath beene prooued before And yet one thing more let vs obserue heere the which may be of good vse for afterward and that is this Whereas wee doe generally ascribe all comforts to beleefe in GOD as hee is one onely in nature wee doe not exclude the Trinitie of Persons For faith in the vnitie of the Godhead and fâ—ith in the Trinitie of Persons it is all one and the same faith and the comfort of both is one and the same comfort So that as a learned Father saith well * Grego Nazaaâ—z Ou phihano to en noesat caâ—tois triâ—i perâ—â—â—mpomat Ou phthano ta tria dicâ—em carets to en anapheromai I cannot thinke of the vnitie but the brightnes of the Trinitie shineth about me neither can I distinguish the Trinitie but my thoughts doe send me to the vnitie Onely for orders sake and to make the doctrine of faith and the manifold instructions thereof more plaine wee take the occasion heere to gather the comforts of faith as they are in the holy Scriptures rehearsed vnder the name of God indefinitely and without distinction of person as afterward wee shall likewise by the grace of GOD obserue the comforts which bâ— ascribed to faith as it beleeueth distinctly in euery person yet so as it continually looketh to the vnitie of the Godhead without all distraction or diuision of the minde The like is to bee considered concerning the duties But before wee come to them let vs more particularly examine the comforts of this principle of our faith in one onely true God in that hee is the eternall and almightie the most wise and gratious Creator Gouernour and Preseruer of all things the most righteous Iudge of all men c. according to the seuerall titles belonging vnto him Question ANd first what is the comfort of this that the Lord our God is Iehouah the onely eternall and euerliuing God in whom wee liue and moue and haue our beeing as the Apostle Paul teacheth Act. 17.28 Yea that he is in his diuine nature a most holy GOD What I say is the comfort of this The comfort arising from hence is this that the same our God who hath giuen vs a beeing and life Answer and mouing who also is the father of our soules and spirits will no doubt preserue and maintaine vs in this life according to his owne good will and pleasure against all aduersarie power whatsoeuer Yea more then this that hee will sanctifie vs to himselfe and effectually accomplish all the holy promises which he hath made to his whole Church and to euery true member thereof concerning a most happy and gâ—orious estate after this life euen for euer and euer So indeed the Lord himselfe assureth his people fâ—om this his name Iehoua as we read ExplicatioÌ„ and proofe Exod. chap. 6 2 3 4 c. Wherevpon also the Church of God praieth against the enemies thereof that they may be so confounded in their wicked enterprises that they may know by experience that God who is called Iehoua is God alone euen the most high ouer all the earth Psal 83 16 17 18. Read likewise Psal 31 14 15. I trusted in thee ô Iehouah I saide thou art my God My times are in thy hand deliuer mee from the handes of mine enemies c. And Psal 68 verse 4. Exalt God in his name Iah and reioyce before him For according as hee is in himselfe eternall so it pleaseth him to bee our God for euer and euer Psal 48 14. And Psal 102 verse 24 c. euen to the ende of the Psalme The eternitie of the Church is lincked with the eternitie of God by vertue of the most gracious and faithfull promise of his couenant And Psal 111 â— He hath coÌ„manded his couenant for euer holy and fearefull is his name Finally as our Sauiour Christ hath testified Matth. 22 33. God is not the God of the dead but of the liuing hee therein assuring the faithfull of their immâ—rtalitie with faithfull Abraham and that euen from the faithfulnesse of the immortall God And that God being in himselfe most holy wil sanctifie his people it is euideÌ„t by his ordaining sanctifying of his Sabbath euen from the beginning Gen. 2 verses 2 3. And Exod. 31 12 13 14. And Ezek. 20 12. God calleth it a signe betwixt him and his people that hee doth sanctâ—fie them Yea and it is a speciall meanes of sanctification to all such as doe religiously sanctifie it by the exercise and practise of the holy duties of Gods worship Reade also Hab 1 12. Psal 22 3 4 5. And the praier of our Sauiour Christ Iohn 17 verses 17 18 19. Sanctifie them with thy truth thy word is truth c. All is very comfortable The comfort of faith in Gods almightie power and in this
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
remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
our creation And herein let vs all consider earnestly what we were but one hundreth of years agoe yea a great deale lesse And as for many of vs what were we but euen a tewe yeares since Where were we in all the world what were we were we not iust nothing Our owne creation therefore may iustly be a strong argument vnto vs of the creation of all other things and of the world it selfe For seeing that God by his almightie power hath made our selues in this our time as all other in â—heir ages why should it be strange to vs to heare the word of God to teach vs that all things were created of nothing Surely that creatures who haue reason should call into question the truth of the doctrine of creation it is not onely without reason but also euen vnnaturall For a created nature hauing reason and not being peruerted in it selfe must needs easily see and feelingly as it were acknowledge euen from the own state the creation of all other creatures WE therfore putting away all doubt herein Let vs proceed to the manner of the creation as the Lord himselfe hath of the same his most gracious goodnes made it knowne vnto vs. Question How was that Answere All things at the beginning that is so soone as time it selfe had any beeing they were created and began to take their beeing onely by the word and commandement of God according to his owne eternall decree in this behalfe Explication and proofe This is indeed the tâ—â—e meaning of the first wordes of the holy Bible euen of the first wordes of the first booke of the Scriptures of God In the beginning saith the Prophet Moses who hath this testimonie of God that he was very faithfull Heb â— 5. God created the heauens and the earth In the beginning that is to say eâ—en so soone as there was any beginning of any creature did the creation of all things begin yea euen so soone aâ— time it selfe began The which time God made also as the measure of all the rest of his creatures and works in regard of their first beeing when they began and also of their continuance as they are former or latter euen to the last ende of the longest time that may be of this short and transitorie world According to that Psal 102 2â— â—6 27 They shall perish but thou shalt endure c. And 1. Cor 7.29 The time is short And verse 30. The fashion of this world goeth away And 1. Pet 4.7 The ende of all things is at hand But touching the newe heauen and the newe earth which shall bee established the time of the continuance of this present euil and sinnefull world once ended as they shall bee in a more excellent estate so shall their continuance for euer be measured by another kinde of measure euen aboue measure that is by time as it were timelesse for euer and euer euen by time and times time without ende As Reuel 21 23. The Citie shall haue no neede of the Sunne c. Neither is there any night there c. Of the which enough for this time Wherefore that wee may proceede It is true also that you haue answered that the onely immediate cause efficient of the creation was the word and commandement of God without all instruments and meanes which the wicked and vngodly Epicures and Atheists of the world mockingly aske after According to the holy testimonies of the diuine Scriptures Ps 33.6 as it hath beene alledged before And againe Psal 148.5 He commanded and they were created Euen according to the historicall narration of Moses in this our first Chapter or Gene God saide let there be light and there was light Let there be a firmament or spreading out of the aierie regions c. And all were presently so as God spake and commanded Question But I pray you doe you vnderstand this so as if God vttered any sound of words and that by the vertue thereof he created all things Answere I haue beene taught to vnderstand them otherwise then so Explication and proofe There is good reason thereof For hetherto there was no vse of vocall and sounding speech seeing there was yet no creature to heare it nor instrument to sound it or place whether the sound thereof should bee carried no nor ayer wherein it should bee sounded I meane at the first instant of the creation Question How then haue you learned to vnderstand the speech and commanmandement of God at the first beginning and so forth in the whole worke of creation Answere It noteth the execution of his eternal decree in the beginning of time Loquutus est Deus hoc est inquit Caluinus aeternum suum decretuÌ„ protulit Comment in Gen. 1.11 God hath spoken saith Caluin that is hee hath performed his eternall decree according as eternally and before all time without beginning he purposed in himselfe to accomplish his worke by his Sonne together with the holy Ghost who are eternally and without all beginning the essentiall wisedome and power of God ExplicatioÌ„ and proofe Thus indeed concerning the sonne of God doth the holy Euangelist Iohn most diuinely expound this creating WORD chap 1.1 c. In the beginning saith he was the word and the word was God The same was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the light of men c. And verse 10. The world was made by him c. And thenceforth he proceedeth to shewe that as the world was at the first made by him and set in good estate so it being peruerted by the sinne of man it is againe renewed deliuered from vanitie and corruption by him c. 2. Cor. 5.17 And touching the holy Ghost that hee was as the hand and euen the very power of God in this mightie worke of his creation Moses himselfe expresly affirmeth it in the second verse of his first chapter So then by the testimony and interpretation of the Euangelist Iohn it is plaine that as well the heauen and the earth at the first instant as afterward the whole disposition of them and the creation of all the other earthly and visible creatures out of them were created by the word or speech and commandement of God in such sence as hath beene already expounded Question Doe you not see this to be plaine from the Testimonie and interpretation of the Euangelist Iohn It is very cleare and plaine And the Apostle Paul also doth as clearly confirme the same in his Epistle to the Colos chap 1.15.16 and 17. verses Rehearse you the wordes of the Apostle Which are they Question Who that is the deare Sonne of God whom hee had mentioned a little before is the Image of the inuisible God Answere the first begotten of euery creature that is eternally begotten and hauing his personal subsistence from God the Father before there was any
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
Question Which may be the comforts hereof Answere The comforts hereof may be considered either as they are more generall or else more speciall Question Let it be so In the first place therefore which are the more generall Answere First this is generally very comfortable that we knowe that the most wise and gracious prouidence and gouernment of God ouer all his creatures is most nearely and indissolubly linked to the most wise and mightie creation of them Secondly there is an other great comfort issuing from the faith of the creation insomuch as the creation being beleeued wee are from thence more easily induced to beleeue all the like wonderfull workes of Gods most holy prouidence and gouernment The Comforts yea euen those which are in themselues more hard to be beleeued namely our eternal redemption and by the grace thereof our restoring and the restoring of all creatures to a more happie and glorious estate then Adam was set in at the beginning by the benefit of his creation ExplicatioÌ„ proofe These are generally very great comforts indeed And they haue very good warrant from the holy Scriptures For in respect of the first generall comfort the Apostle Peter 1. Epist ch 4. 19. verse assureth vs that God is a faithful Creator From whence he proueth that his faithfull children may iustly and that also in speciall manner be trust him with themselues and their whole estate nothing doubting but hee will haue a very vigilant and tender care ouer them Likewise in the booke of Iob chap 10. verses 8.9 c. Iob vseth a speech taken from a familiar similitude of the dairie woman who when she hath taken all her paines in milking in setting of her milke in breaking her curde in pressing her cheese c. she will in no wise throwe it aside that the hogges or dogges should spoile it but shee laieth it vp carefully and reserueth it to the best vse that may be Much more therefore doth Iob comfort himselfe that seeing God had made him as it were the cheese out of the milke that hee would not destroy him Thine handes saith hee haue made mee and fashioned me wholly round about and wilt thou destroy me Remember I pray thee that thou hast made mee as the clay and wilâ— thou bring me into dust againe hast thou not powred me out as milke and turned me to câ—rdeâ— like cheese Thou hast clothed me with skinne and flesh and ioined me together with honâ—â— and sinewes This therefore gaue the seruant of God good and comfortable trust in hope of preseruation from vntimely and miserable death Read also Psal 89.47 But for the generall care of God ouer all his workes which is the ground of our generall comfort and that which wee doe presently inquire after read Ps 33.4 c. All the workes of God are faithfull Where also the holy Psalmist lincketh the prouidence of God with his creation And Psal 146.6 He hath made heauen and earth and all that therein is he keepeth his fidelitie for euer Hence therefore as was answered in the second place verie comfortably may we iustly be induced to beleeue that more speciall goodnes and mercy of God concerning our redemption and the reâ—toring of all the creatures which lost the dignitie of their creation through the sinne of man For the proofe whereof reade Isai chap 4â— verses 26.27 c. to the ende of the chap Lift vp your eyes on high and behold who hath created these things and bringeth out their armies by number and calleth them all by names By the greatnes of his power and mightie strength nothing faileth Why saiest thou ô Iaakob and speakest ô Israel My way is hidden from the Lord and my iudgement is passed ouer of my God Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the endes of the earth Hee neither fainteth nor is wearie c. But hee giueth strength to him that fainteth and vnto him that hath no strength hee increaseth power c. And they that waite vppon the Lord shall renewe their strength c. Reade also chap â—3 verses 1.7.15.16 And chap 44.24 and 45.8 and 50 1.2 c. and 51 12.1â— Likewise Iere 31 verses 31 32 33 34 35. c. And againe chap 33 1â— c. Thus saith the Lord if you can breake my couenant of the day and my couenant of the night that there should not bee day and night in their season Then may my couenant be broken with Dauid my seruant And Ps 89. v. 36.37 Read also Ps 11â— v. 89 90 91 92. O Lord thy word indureth for euer in heauen Thy truth is from generation to generation thou hast laid the foundatioÌ„ of the earth it abideth c. Finally touching the last point of this second branch to wit that from faith in respect of the creation of God we doe the more easily proceed to beleeue the restoring of all things it standeth with good reason insomuch as they doe both belong to one and the same almightie power And because if wee beleeue not the lesser howe shoulde wee beleeue the greater If not this which standeth more with the light of naturall reason how then should we beleeue that which is aboue all humane conceite or vnderstanding Thus much for the more generall comforts of faith touching the Creation Question THe more speciall or particular doe follow In what order haue you learned that we may commodiously inquire of them Answere They are either such as arise in respect of other creatures or else from the considerati of our owne creation It shall be profitable for vs therefore in this order to inquire of them And insomuch as of creatures beside our selues as we haue seene before some are inuisible and other visible like to our selues let vs inquire of the inuisible first namely of the inuisible heauens and of the holy and elect Angeles Question What therefore may our comfort be from this that the Lord hath made a heauen infinitely more excellent and glorious then these heauens are which we see with our eyes Answere The comfort hereof may iustly be exceeding great to euerie true beleeuer insomuch as God hath not onely made the heauens which are yet inuisible vnto vs that they might bee as the Throne of his diuine Maiestie to represent his glorie in them and that they should bee an habitation and dwelling place to the elect Angels from the beginning and for euer but also that wee our selues might in the time appointed of God that is the naturall life once ended haue our most sweete and comfortable abiding place there to behold the glory of God and to enioy an estate like to the glorious estate of the holy Angels euen for euer and euer Explication and proofe This may iustly be exceedingly comfortable indeede according to that of our Sauiour Christ Iohn chap 14. verses 1.2.3 Let not your heart be troubled ye beleeue in God beleeue also in
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
saith thus speaking there of the holy Ghost He shall glorifie me for he shall receiue of mine and shew it vnto you And in the next verse All things that the Father hath are mine therefore said I that he shall take of mine and shew it vnto you The Apostle Paul saith likewise that it pleased the Father that in him should all fulnes dwell Colos 1.19 And chap. 2.9 In him dwelleth all the fulnes of the Godhead bodilie ExplicatioÌ„ proofe These places doe indeed shew the diuine perfection of our Sauiour generally And l ke to these are many other Such as we reade Iohn 3.31 He that is come from on high is aboue all saith Saint Iohn the Baptist And before that chap. 1.27 Whose shooe latchet I am not worthie to vnloose Neither did our Sauiour himselfe reproue the Iewes for vnderstanding his words in such sense as that thereby hee did make himselfe equall with God Iohn chap. 5. verse 18. And accordingly the Apostle Paul saith plainely that our Sauiour being in the forme of God thought it no robberie to be equall with God Phil. 26. Whence also it is that he is described to be the image of the inuisible God Colos 1.15 And the brightnes of the glorie of God and the in grauen forme of his person Heb. 1.3 Read also Isaiah chap. 6.1 2 3 conferred with Iohn 12.41 Where the Euangelist speaking of that glorious vision of Isaiah wherein was represented the diuine glorie and maiestie of GOD saith that the holy Prophet sawe therein the glorie of our Sauiour Christ But let vs come to our more particular inquirie Wherein first What proofe haue you that there was diuine perfection of wisedome in the Sonne of God our Lord and Sauiour Question Answere All the treasures of wisedome and knowledge are hidden in Christ saith the Apostle Paul Colos 2. verse 3. ExplicatioÌ„ and proofe Thus also testified the holie Prophets of former times As in that eight chapter of the holy Prouerbs verse twelfe I wisedome dwell with prudence and I finde forth knowledge and counsells Or rather as Tremellius and Iunius haue translated it Ego sum sapieâ— tia coâ—aereo astutia scientiam summa solertiae praesentem habeo I am wisedome I cleaue vnto prudence and I haue the knowledge of most exact or expert skill present with me Euen the reuerend feare of the Lord c. And verse 14. Counsell and euery thing else is mine prudence is mine strength is mine By me Kings reigne c. But of this diuine gouernment of our Sauiour we shall speake afterward Concerning the diuine perfection of his wisedome wee may vnderstand it further by the prophesie of Isaiah chap. 9 6. Wherein he foretelleth that he should be called Wonderful Counseller c. And more-ouer by the saying of our Sauiour himselfe Matth. 11.27 No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him And Iohn chap. 10. verse 15. As the Father knoweth me so know I the Father And therefore no maruell though the same Euangelist saith chapter 2. verses 24 25. that hee knâ—w what was in the hearts of men According also as the Disciples iointly professed chapter 16. verse 30. Wee know that thou knowest all things And as Peter professeth apart by himselfe though in the hearing of the resâ— Lorde thou knowest that I loue thee Yea as he addeth further Lord thou knowest all things Wherevnto finally accordeth that of our Sauiour himselfe Reuel 2.23 All the Churches shall know that I am he who searcheth the reines and hearts c. Question Now what proofe haue you for the diuine perfection of his gracious goodnes and constancie Answere All that the Father giueth me saith our Sauiour shall come vnto me and he that commeth vnto me I cast not away Iohn 6.37 And chap. 10. verse 27. My sheepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand And chap. 13.1 Those whom hee loueth he loueth to the end Explication and proofe It is true For that which he performed toward his Disciples in the continuance of his loue to them he performeth the same to all whomsoeuer he beginneth once to manifest his loue vnto Reade also Prouerbs 8.17 I loue them that loue me c. And verses 20 21. I will fill their treasures And verse 31 c. My delight is with the children of men c. Likewise Iohn 1.9 And euery where we may see plainely that he is of the same minde with the Father whose gifts and calling are without repentance Heauen and earth saith he Matth. 24.35 shall passe away but my words shall not passe away The perfection of the diuine truth and righteousnes of our Sauiour may well follow in the next place Qeustion What proofe of holy Scripture haue you to this purpose Answere In the first chap. of the Epistle to the Hebrewes verse 8. Wher the Apostle sheweth that these words of the 45. Psalme O God thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnes were spoken concerning the Sonne of God our Lord Iesus Christ and so are a plaine proofe of his most perfect and diuine iustice They are so indeede Hereof also is that a like proofe which we read Prou. 8.15 By me Princes decree iustice And verse 18. With me is righteousnes And verse 2â— I cause to walke in the way of righteousnes and in the middest of the paths of iudgement No doubt hee that prescribeth guideth and incourageth others to walke in righteous waies is righteous himselfe The same is also faithfull and true And therefore is worthily calleâ— the true light Iohn 1.9 And chap. 7.18 He that â—eeketh his glorie that sent him the same is true and there is no vnrighteousnes in him This very same was our faithfull Lord and Sauiour Iesus Christ And therefore most worthily doth he beare the name of Amen of him that is in a matchlesse degree the faithfull and true witnes Reuel 3.14 Question Finally what proofe haue you of the most perfect and diuine holines of the Sonne of God our Sauiour Answere He is holy in the same perfection of holines with the Father and the holy Ghost according to that holy acclamation of the holy Angelis Isai 6.3 Holy holy holy is the Lord of hostes the whole earth is full of his glorie ExplicatioÌ„ and proofe Iâ— is true as the Euangelist Iohn testifieth chap. 12.41 that the holy Prophet both saw Christ and spake of him at that time And the same Euangelist in his first Epistle 2.20 calleth our Sauiour the holy one And Reuel 3.7 Thus saith he that is holy and true And Act. 3.14 The holy and iust one Yea he is so holy that he sanctifieth himselfe Iohn 17.19 Thus farre for the proofe of the
Hebrew language into Greek Christ What it is in ours we shall seâ— a none This title also is verie frequentlie and often ioyned with Iesus and with the fourth title Lord. As Luk 2.11 A Sauiour which is Christ the Lord. And Act 2.36 Let all the house of Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And euery where in the Epistles of the holie Apostles Sometime with Iesus alone as in the two former epistles of Iohn And sometime singled alone by it selfe as 2. Cor ch 5. And 1. epi of Peter diuerse times But in his 2. epist conioined after this sorte Our Sauiour Iesus Christ. And our Lord Iesus Christ. Question Nowe in the third place what ground of holie Scripture can you alledge for the third title Sonne of God Answere Wee haue two sortes of Testimonies The one of such as doe intitle him to be the Sonne of God without any further addition though in a singular manner so as no other beside him is the Sonne of God The other sorte is of such as doe call him more fullie and expreslie the onely begotten Sonne of the Father and his owne Sonne and his Sonne singularlie beloued ExplicatioÌ„ proofe There are two sorts of them indeede And these latter may well be accounted an interpretation of the former Question Let vs call to minde some examples of either sort Which are they of the first sort Answere In the first ch of S. Luke the Angel telleth the Virgin Marie that the childe which she should conceiue in her wombe beare should be great and that hee should be called the Sonne of the most high verse 32. And againe vers 35. That holie thing which shal be borâ—e of thee shal be called the Sonne of God saith the holie Angel Beliefe in God the Sonne who is the onely Sonne of the Father The reason why he must be so called was no doubt because hee answereth to his name and is so in most perfit truth And thus Acts 9.20 the Apostle Paul immediatlie after his miraculous conuersion from his sin after his calling to the office of Apostleship preached in the Synagogues of the Iewes that Christ was the Sonne of God And the Apostle Iohn 1. epi 3.8 For this purpose appeared the Sonne of God that he might loose the works of the Diueâ—l And ch 4 vers 14.15 We haue seene doe testifie that the Father sent the Sonne to be the Sauiour of the worlde Whosoeuer confesseth that Iesus is the Sonne of God in him dwelleth God and he in God And chapt 5. verse 5. Who is it that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God yea in the sâ—me chapter by an often repetition about eight or nine times And namely verse 13. These things haue I written to you that beleeue in the name of the Sonne of God that ye may knowe that ye haue eternall life and that ye may beleeue in the name of the Sonne of God And in the Gospell according to the same Euaâ—gâ—list chapter 1.14 Iohn the Baptist saw and bare recorde that Christ whom â—ee bâ—pt zed was the Sonne of God And vers â—9 Thou art the Sonne of God saith Nathanaell And chapter 3.17 God sent not his Sonne into the world that hee should condemne the world but that the worlde through him might be saued And againe verses 35.36 And chap 5. from the 19. verse to the 28. about ten seuerall times And chap 8.16 and chap 9.35.36.37 and chapt 20 31. These things are written saith the Euangelist that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name Yea this is the ende of all Preaching also and of Baptizing c. Matâ—h 28.19 And Ephes 4.11.12.13 Till wee all meete together in the vnitie of Faith and knowledge of the Sonne of God And no maruell seeing Christ the Sonne of the liuing God as Peter professed being so taught of the Father â—s the rocke and foundation of the Church Matth 16. verses 16.17.18 In these and in manie other places our Sauiour is called the Sonne of God without any further addition Question Let vs nowe likewise call to minde some of the latter sorte Which may they be Answere In the first chapter of the Euangelist Iohn verse 14. The word saith hee was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And verse 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father hee hath â—eclared him ExplicatioÌ„ proofe Here indeede is a further addition which sheweth more plainely that our Sauiour is so the Sonne of God as no other is that is to say his naturall Sonne and therfore verie God of the substance of the Father So that this Filiation as we may say or comming to be a Sonne is not by creation nor by begetting or adoption in time but by an eternall beginningles generation And there are otheâ— testimonies of this sort as Iohn 3.16 and verse 18. and 1 epist chap 4.9 and Hebr 1.5.6 The same thing is lihewise confirmed by this that our Sauiour is called Gods owne Sonne as Rom 8.32 Hee spared not his owne Sonne saith the Apâ—stle And our Sauiour him selfe Iohn 5.17.18 affirmeth in like manner that God is his owne Father or properlie and singularlie his Father Patera idion Finallie it is euident by this other addition that hee is the beloued Sonne of God as Matth 3. verse 17. God the Father saith at the baptisme of our Sauiour This is my beloued Sonne in whom I am well pleased And againe ch 17. at the traÌ„sfiguration This is my beloued Sonne in whom I am wel pleased heare ye him Question The fourth title is yet behinde What ground haue you therfore that this the onely begotten Sonne of God is our Lord Belâ—efe in God the Sonne who is our Lord. †Answere King Dauid long before the appearing of the Sonne of God in the flesh called him by the Spirit of Prophesie his Lord Psal 110. in the beginning of the Psal The Lorde saith hee said to my Lord sit thou on my right hand c. ExplicatioÌ„ proofe That king Dauid spake these words of the Sonne of God our Sauiour himselfe declareth Matth 22.41 c as though he should haue said The Lord Iehouah God the Father said to my Lord Iesus Christ the Sonne of God c. Whom Dauid knewe before to be appointed of God to appeare in the nature of man Read also Iohn 20.28 the profession of Thomas Thou art my Lord and my God And Acts 10.36 Christ is Lord of all And 1. Corint 1.1.2.3 and chapt 2.8 and Philip 2.19 But the places are aboue repetition For he is called the Lord or our
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâ—me Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâ—kilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
the vnderstandâ—ng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌ„mandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌ„t or shape of man take away either truth of maÌ„hood or truth of seruice inferiority in respect therof no more theÌ„ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌ„parison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ„ vnder the vail of the flesh while he was here on the earth euen froÌ„ his conception c till he rose againe asceÌ„ded vp to heaueÌ„ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweâ—â— Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
diuine The Monothelites say likewise that there is one onely will in Christ And thus we seeing how many and how wicked and damnable heresies are taken vp and imbraced against the holy truth of this Article it may and ought iustly to starre vs vp to be both very diligent to ground our selues in the truth and also to watch with great circumspection that the Diuel doe neuer by any of his wicked suggestions or deceitfull instruments drawe vs away in one respect or other either on the right hand or on the left And to this end let vs all pray to God all waies with great instance that it may please him of his infinite mercie euen for our Lord Iesus Christs sake to teach direct preserue and establish our hearts in his holy truth And so shall wee bee safe Amen Beliefe in God the Sonne borne of the Virgin Marie Question LEt vs now goe forward What followeth in the next place in the Articles of our Christian Beliefe Answere It followeth that we professe our selues to beleeue that our Sauiour was borne of the Virgin Marie Question What ground of holy Scripture haue you for the proofe and warrant of it Answere The holy History of it together with the report of those things which are adioined to the further illustration of it is contained in the 2. chap of the Euangelist Luke from the beginning of the chapter to the 20. verse And in the last verse of the first chap of the Euangelist Matthew And in the â—â—ch from the beginning of it to the 19. verse of the same Explication and proofe So then we haue two things to obserue concerning the Natiuitie and birth of our Sauiour First the historie of the Natiuitie it selfe in respect of the most neare circumstances of it Secondly those things which followed after it for the more full manifestation and confirmation of the certaintie of it Let vs therefore consider both of the one and also of the other of them Question And first what doth the holy storie teach vs concerning the Natiuitie or birth it selfe Answere It reporteth these three things First the time when our Sauiour was borne Secondly the place where Thirdly the manner how Beliefe in God the Son who was borne of the Virgin Mary ExplicatioÌ„ proofe Qus What doth it teach vs concerning the time of the birth Ans The holy Storie teacheth vs in the first place that it was shortly after the birth of Iohn the Baptist It is true For so may it plainely be gathered by comparing of the lattter part of the first chapter of Saint Luke from the 57. verse with the beginning of the second chapter For immediately after that the Euangelist hath recorded the birth of Iohn Baptist and the memorable matters belonging thereunto then he continueth the holy Storie thus in the first wordes of the 2. chap And it came to passe in those daies c. that is to say the daies shortly following the birth of Iohn the Baptist So that like as he had before annexed the Historie of the coÌ„ception of our Sauiour Christ succeeding the history of the coÌ„ception of Iohn about sixt monthes after so he doth now answereably note the birth of our Sauiour as following the birth of Iohn in the same proportion And the rather are wee so to vnderstand the Euangelist Luke because hee doth obserue the like course of proceeding afterward treating of the Preaching of our Sauiour after the History of Iohns Preaching the apprehension death of our Sauiour after the historie of the imprisonment and beheading of Iohn The which notation of the time is agreeable to the holy Prophecie of Malachie who forthwith vnder the name of Elijah foretelling that Iohn the Baptist should bee the forerunner of our Sauiour and that then our Sauiour himselfe should follow shortly after wherevnto also the other Euangelists as well as Luke doe agree as touching the successiue Preaching of our Sauiour after the Preaching of Iohn though in the report of their successions in conception and birth Luke is alone Thus then we see in the first place the first note concerning the description of the time Question How doth the Euangelist note it else Answere He telleth vs that it was at such time as Augustus Caesar was Emperour of Rome a time of famous note in all the world At the which time also as he further recordeth Cyrenius was the Gouernour of Syria a thing well knowne to the Iewes and other nations adioined to the same They are the very wordes of the Euangelist indeed So that the time of the natiuitie of our Sauiour is described by such notes as all both Iewes and Gentiles are plainely instructed and certified of it as of a truth vndoubtedly to be beleeued And it standeth in certaine record among other the famous and well knowne workes of God to the condemnation of all infidels and athiests in the world as a publike testimonie of the whole world against them if so be they will not repent them of their grieuous sinnes of vnbeliefe and contradiction and imbrace the truth of God to their saluation And this description of the time is agreeable to the ancient prophecie of the Patriark Iaakob Gen 49.10 by whom God foretold that the scepter or tribe Shebet for so the hebrewe word doth often signifie in the bookes of the Prophet Moses should not depart from Iuda nor a law-giuer from betweene his feete till Shilo that is vntill his Sonne to wit Christ that promised seede and great Law-giuer and King should come Yea euen of that tribe of Iuda to rule and gouerne all Israel and the whole Church of God both Iewes Gentiles for euer As though Iaacob should haue said thus albeit both distinction of tribe and also the power of scepter and gouernment shall be vtterly taken away after the birth or comming of Christ in the flesh for so the word Shilo signifying the after-birth giueth to vnderstand the continent being put for the thing contained or lapped vp in it yet before this his comming it shall not be altogether so saith the holy Patriarke And so it came to passe indeede For vnto the birth of our Sauiour as Iosephus writeth in his Historie of the Iewes this tribe had the gouernment of Sanhedrim which was a senate of 72. persons among whom no doubt some were of the stocke and family of King Dauid But Herod not long after the birth of our Sauiour maliciously caused those that were then of this Senate to bee cruelly murthered So that though there continued a power of gouernment among them after this yet it was with great limitation and restraint as appeareth Iohn 18.31 Where they themselues professe that they had no authoritie to put any man to death and it did waste away more and more vntill the Scepter altogether ceased among them yea and the distinction of the tribe also by reason of that horrible destruction which fell vpon many hundred thousands of them and
liues of some among the heathen for their ciuile iustice and liberalitie for their bodilie chastitie and temperance for their fortitude stout courage in defence of the publique weale c but all were in them but shadowes of vertues and no true and holie vertues indeed if they be compared with the vertues which God by his holie Spirit of sanctification wrought in the hearts of manie of his people Neuertheles albeit the liues of the holie seruantes of God chieflie of them that are recorded in the holie Scriptures be much more profitablie to be read considered then any of the heathen men in so much as their vertues were in them the fruits of the holie Ghost as was said and therfore the words works done in truth and not for ostentations sake or in any other sinister and fleshly respect as were those of the heathen yet their liues are not to be cōpared with the life of our Sauiour For in reading the liues of the best of them wee doe meete with manie vnworthie and vncomfortable declinings both on the right hand and on the left which may iustly cause vs to blushe and be ashamed in beholding the corruption of our owne wicked nature represented before our eyes in them But the life of our Sauiour from the beginning to the ende is without anie the least blemish and staine Let vs therfore bend our mindes with the best attention that we may to inquire after this most holie and righteous life of our Sauiour And the rather because whereas the vertues of other men are their owne praise c the vertues of our Sauiour Christ are not onely his owne praise but also his merit and desert for vs in the sight of God as shall be hereafter more fullie obserued in the due place thereof In the meane while we are to obserue concerning the education and life of our Sauiour that it is to be considered of vs by certaine degrees according to some commodious distinction of the yeares of his age partlie concerning the time wherin hee liued a priuate condition of life and partlie concerning the time wherin hee liued in a publike estate or calling And concerning the time of his priuate life we are to consider of it first of all from the time of his Presentation in the Temple vntil about the fourth yeare of his age For of his Circumcision and of the Presentation it selfe wee haue considered alreadie as more nearely appertaining to his Natiuitie and birth Secondlie wee are to consider of it from the fourth yeare to the twelfth of his age Thirdlie of that which is recorded concerning the twelfth yeare Fourthlie from the twelfth yeare to the time that he was thirtie yeares olde at what time his publike estate and condition of life began Fiftlie from the thirtith yeare to the time of his Passion which was about the space of three yeeres and a halfe to be considered from the time of his baptisme vnder the note or marke as it were of foure seuerall Passeouers And herein when once we shall come vnto it we shal haue occasion to consider after what manner our Sauiour was made knowne to the people by the ministerie of Iohn the Baptist who was as the Lord said by the Prophet Isaiah the voice of a Crier in the wildernes by the voice of God the Father himselfe from heauen by the descending of the holie Ghost in the visible shape of a doue vpon him and last of all by the execution of his owne most holie ministery in preaching his heauenly doctrine and in working his most mightie and gracious miracles But of these also more hereafter It may suffice for the present that we haue an inckling concerning the order wherin we shall by Gods good grace proceed from pointe to pointe NOw therfore in the first place that we may begin frō the time of the Presentation of our Sauiour in the Temple to the fourth yere of his age And therin of his transportation or carying out of the land of Israel into Aegypt of his abode there and of his returne into Israel againe and also of that which fell out in the lande of Israel in the meane time Question What proofe of holie Scripture haue you for the declaration of this parte of his education and life It is notably though briefly described in the second chapter of the Gospel written by the Euangelist Matthew from the 13. verse to the ende of the chapter Quest It is so indeede In which of the verses is his carrying into Aegypt and his abode there testified and described vnto vs by the holie Euangelist Answer In the thirteene fourteene and fifteene Rehearse the wordes of the Text. 13 After their departure that is after the departure of the Wise men of the East countrey Beholde saith the Euangelist the Angel of the Lord appeareth to Ioseph in a dreame saying Arise and take the Babe and his Mother and flie into Aegypt and be there till I bring thee worde for Herode will seeke the Babe to destroye him 14. So he arose and took the Babe and his Mother by night departed into Aegipt 15 And was there vnto the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Aegypt haue I called my Sonne In these wordes is contained indeed the holie historie both of the carrying of our Sauiour into Aegypt Explicatiō and proofe and also of the recarrying or bringing of him backe againe into the land of Israel with some notation of that space of time wherin he was there And all as the holie Euangelist saith that the prophesie which wee finde in Hosea the Prophet chapter 11.1 might be fulfilled For seeing God had determined to call our Sauiour his Sonne out of Aegypt it must needes be that he should be first sent into Egypt And beside wee haue in this Scripture a further delaration of the cause of this transporting of our Sauiour which was for that Herod maligning him minded to destroy him in his infancie we haue also a declaration of the means and instrument wherby God reuealed the same and gaue direction and commandement to Ioseph and Marie for the auoiding of his furie Moreouer ther followeth in the same 2. chapt of S. Matthew a like holy declaration of the returne of our Sauiour Christ out of Egypt verses 19.20 c. But betwixt the connexion of this and the former part of the Storie ther is inserted a narration of the lamentable euent which fell out in Israel while our Sauiour was in Aegypt wherin the deepe dissembled and most cruell malice of Herod against him is notablie discouered Question In which words of the text is this narration recorded Answer Verses 16.17 and 18. in these wordes 16 Then saith the Euangelist Herod seeing that hee was mocked of the Wise men was exceeding wroth and sent forth and slewe all the male-children that were in Bethlehem and all the coastes therof from
sorte before our eyes For first of all in so much as hee assalteth our Sauiour Christ the Sonne of God with all the craft he can and without all dread or shame c who may looke to escape his wicked and dangerous assalts Let therfore both King and Prince ministers of the word and euery good Christian looke diligentlie to themselues and stand watchfullie vpon their garde And so much the more ought euery one to doe it by howe much his fall may be the greater and more hurtfull not onely to himselfe but also to many other Secondly that the Diuel doth most narrowly watch the occasion it is plaine likewise in that he tempteth not our Sauiour Christ to make proofe whether he were the Sonne of God by trying whether he could turne a stone into bread vntâ—ll our Sauiour was verie hungrie This which he did at this time in his dealing with our Sauiour in obseruing the occasion is his vsuall practise with euerie of vs and all other And it is so much the more daÌ„gerous in respect of vs because he hath the aduaÌ„tage against vs by one sin to make way for another For when a man is in his angry moode then doth he teÌ„pt him or rather push him forward to vse reprochfull speeches c. When a man hath intemperatelie filled himselfe with daintie meates and strong drinks apt to prouoke lust then he teÌ„pteth to fornication c. When a man is in want he tempteth to distrust in the prouidence of God And if he be discontented giue place to murmuring then doth he tempt him further to speake c. He taketh the aduantage against vs in all things both from the excesse of naturall corruption to this or that euill and also from the weaknes of grace toward this or that good dutie Thirdly as he attempted to deale with our Sauiour so doth he vsuallie with all other that is to draw them aside on the right hand if he cannot on the left And seeing he doth so vsuallie preuaile as he hath had experience from the beginning of the world to this day in that he hath drawne thousands to be prodigall when he hath not found them to be pliable to be couetously sparing others againe to be miserably sparing couetous when they were not so apte tâ— prodigall and wastefull expences yea seeing he hath preuailed so strangelie with many that of couetous he hath made them prodigall other againe of prodigall couetous of Atheists hypocrites contrariwise of hypocrites atheists c. by a change of one sinne for another It is therfore the lesse maruell that he doth in this wise set vpon our Sauiour Christ in hope at the least that peraduenture he might preuaile to peruert him one way or other as he had preuailed with Adam and Eue in the beginning But the Deceiuer is here deceiued and altogether frustrated of his hope to the great glorie of God and to the singular reioicing of our hearts in that wee haue in the conquest of our Sauiour the assured hope of our victorie and preuailing against him Fourthlie the Deuil is so expert that when he wanteth speciall occasions yet hee is neuer destitute of matter to worke vpon seeing he hath alwaies at hand the common and continuall corrupt disposition of mans nature howsoeuer he was disappointed in our Sauiour For he knoweth well that self-loue and the loue of this world with ambition and pride c. are naturallie borne and bred in euerie man Yea so as that which is bred in the bone will hardlie out of the flesh as the common prouerb is Euery man is desirous of worldlie riches and preferment c. In these respectes therefore the Deuill neuer wanteth worke though he haue not alwaies those speciall occasions which he hopeth for and taketh hold of whensoeuer they come in his way Finallie that the Deuil is no weake and trifling Tempter after the manner of a wanton childe c. it is euident from that wee read 2. Thes 2.9.10.11 c. 2. Tim 2.26 and Reuel 12.9 For he is mightie against the wicked yea sometime against the poore children of God though we see no powerfull effect against our Sauiour blessed be God for it Such therefore were the temptations of the Deuill against our Sauiour the which also are his daylie tentations and the verie manner of his tempting which he doth most cunninglie practise with newe deuised plottes and stratagemes against vs all For this we must vnderstand that the teÌ„ptations mentioned by the Euangelists are not all wherwith the Deuill assaulted our Sauiour in the tentation of fourtie daies Neither did he leaue our Sauiour but onelie for a season when those daies were ended as Saint Luke certifieth vs cha 4.13 Onely these few are mentioned which it concerneth vs speciallie to know and that from those instances wee might be made warie and watchfull against these and all other like vnto them whatsoeuer we shall be tempted vnto contrarie to the holie will and commandement of God as it is our dutie and doth stand vs most necessarilie vpon to watch alwaies most earnestly against them Now therfore from the temptations themselues and the circumstances or rules for the discerning of the craftie trade of the Deuill therin let vs come to see howe our Sauiour did repell and beat back the tentations offered vnto him For this also is verie behooffull to practise after the example of our Sauiour himselfe to the ende wee may through his grace ouercome Question What course therefore did our Sauiour take to repell the tentations of the Diuel Answere By the right vse and application of the holie Scriptures the which are rightlie termed the Sword of the spirit our Sauiour did cut asunder and vtterlie frustrate all the Diuels tentations though he had euerie way most subtilie contriued them and that euen vnder colourable abuse of the holie Scripture it selfe Explication and proofe Herein therfore let vs for our imitation obserue this excellent wisedome of our Sauiour that wee rightlie vnderstanding the holie scriptures may rightly vse them to the discouering and repelling of the Diuells abusing of them By cleauing to the truth of the scriptures let vs reiect all his forgery and lies which he shall goe about to countenance and impudentlie to face out by them For so we see plainly that out Sauiour did As for example wheras in the first tentation the Diuel sought as cunninglie as he could to discredit the word and testimonie of God the Father vttered in his most solemne proclaiming of him to be his Sonne our Sauiour doth contrariwise vphold the truth of the word of God by the word that is the truth of the word latelie vttered by the word long before written Yea for answere of all the tentations hee saith It is written It is written It is writteÌ„ Wherfore for the answering of tentations if we wil tâ—ke the speeding course wee must not betake our selues to reuelations from heauen nor to carnal
sitting there 15 Then hee made a scourge of small coardes and draue them all out of the Temple c. And verâ—es 23.24.25 23 Now as the Euangelist writeth further when he was at Ierusalem at the Passeouer in the â—east manie beleeued in his name when they saw his Miracles which he aid 24 But Iesus did not commit himselfe vnto them because he knewe them all 25 And he had no need that any should testifie of man for he knew what was in man Explication May wee not see plainlie nowe euen by the reading of the text as was said that our Sauiour commeth into the Temple with all autoritie as the soueraigne Lorde into his owne house c. And doe we not see likewise how he plainely espieth and discerneth at the verie first both the hidden malice of his aduersaries also the hypocrisie and dissimulation of his hollowe hearted friendes These things are verie euident to euerie one that hath an eye of iugdement to see withall And thus we see plainelie the beginninges of our Sauiour his manifesting of himselfe to be the Messiah both by his doctrine and also by his Miracles from the end of the fourtie daies temptation to the end of the first Passe-ouer next after that he was baptized And herewithall wee may perceiue likewise in what manner of conuersation our Sauiour carried himselfe among the people of God to wit with singular vprightnes toward all with great gentlenes toward those that shew themselues teachable and with as great autoritie and Maiestie to the reproofe of the rest according to the testimonie of this same Euangelist Iohn ch 1.14 The word was made flâ—sh and dwelt among vs and we sawe the glorie thereof as the glorie of the onely begotten Sonne of God full of grace and truth But â—t would â—e very long to prosecute all things concerning the orderlie and successiue proceedings of the life doctrine and miracles of our Sauiour Christ This we e â—o make a full Commentarie and not to vse any conuenient expedition in our propounded course of Catechizing Wee will therfore henceforth The meaning of it onelie inquire briefelie of the life of our Sauiour in a generall consideration and after the heads or chiefe pointes of his doctrine and after the kindes of his Miracles in some plaine and familiar order pointing to the places where we may read them fullie Question In the first place therefore what are you taught to beleeue concerning the life of our Sauiour in a generall consideration of it The holy Scriptures teach me and euery Christian to beleeue yea they doe plainely describe Answer and lay before our eyes as it were that the life of our Sauiour Christ was a perfit mirrour of all true vertue and godlines And namely that he was in all holy duties both to God and man vpright and entire diligent and painefull faithfull constant and vnweariable euen from the first time that he had any discretion to the end of his life notwithstanding all temptations and afflictions whatsoeuer he met withall ExplicatioÌ„ proofe It is true The life of our Sauiour as it standeth recorded in the holie Gospel but much more plentifullie as hee led it is a most perfect mirrour of all true holines and righteousnes in euerie parte of it according to that which wee haue alreadie seene concerning the whole priuate estate of it hee therin increasing more and more in wisedome and grace before God and men we haue seene it also in the beginning of his leading of it most worthilie in his publike estate The proceedinges of it were answerable to the beginninges so that in nothing it was wanting For herein was it fulfilled which is written that he was full of grace and truth Iohn 1.14 God gaue him not the Spirit by measure chap 3.34 And that in him are hidden all the treasures of wisedome knowledge Coloss chapt 2. verse 3. For his zeale of the glorie of God read Ioh 2.17 The zeale of thy house hath eaten me vp And chapt 4.31 c. He preferred the doing of the will of his Father before the taking of his meate though he were verie hungrie For his hatred against sinne read Marke 3.5 See his earnest rebukes and threates against obstinate sinners Matth 11.20 c. and chapt 18.6.7.8.9 and chapt 23. For his pittie and compassion ouer poore penitent sinners read Matth 9.36 and chapt 11.28 Come vnto me all ye that are wearie and chapter 18. He came to seeke vp the lost sheepe And againe He was so tender that he would not quench the smoking flaxe nor breake the bruised reede And for his compassion ouer the outward necessities of men read Matt ch 14 verse 14. and ch 15.32 I haue compassion on this multitude For his humilitie read againe Matth 11. verse 29 and Iohn 13. He washed his Disciples feete Hee was more readie to serue then to be serued Suffer little children to come to me saith our Sauiour Marke 10. The particulars of the obedience and righteousnes of our Sauiour are infinit according to all the commandements as hath bene more fullie set down at the ende of euerie commandement in the former parte of the Treasurie to shewe that our Sauiour hath fulfilled the law for vs aboue that we can stande to rehearse now Onely let vs see some proofes for the vertues expressed in the answere seeing they containe the grounds of all the rest For in so much as he was in all things vpright and entier diligent and painefull faithfull and constant without any wearines and fainting what might be further required of him First therefore for his vprightnes read 1. Pet 2.22 There was no guile in his mouth No nor in his heart neither He would by no meanes exceed the limites and bounds of his calling as Luke 12. v. 14. who saith our Sauiour made me a deuider of inheritance He refused to be a ciuill King or ruler c. Concerning his great diligence and paines-taking and that also constantly and vnweariably consider it in his Preaching Matth 4.23 chap 9 35. and chap 26 55. Luke 4.43 44 cha 8.1 ch 13 22 and ch 22 53. Heb 3 1 2. c. It is thus often mentioned The grouÌ„d and history of it because it is a matter verie worthie to be diligentlie obserued Consider the like diligence and painfulnes of our Sauiour without wearines in prayer Luke 6. the whole night in renewing of his supplications And vsuallie and verie often by himselfe Mark 1.35 Luke 9.18 chapt 11.1 Matth 14.23 Marke 6.46 And that no discouragement could daunt our Sauiour or cease his most holy course no though he was requited with all euill dealing it is many waies euident The peoples atteÌ„pting to throw him down headlong from the top of an hill could not do it Lu 4.29 Their lying in wait to intrap him in his speach Matt 22.15 Luk. 11.53.54 Their attempting to stone him could not doe it Iohn 8.59 ch 10.21 The
course wee are to take that wee may attaine to the comfortable assurance thereof we read Mat 6. v. 12.14 and chap 9.6 and chap 18.21.22.27 and Luke 7.48 and chap 15.1.2.3 c. and verse 20. c. Concerning the resurrection of the dead we read that our Sauiour doth confirme it Iohn 5.28.29 and Mat chap 22. verse 23. c. where he confuteth the heresie of the Sadduces against this article Likewise he assureth al that shall beleeue in him of euerlasting life not onely in those places now last alledged but in many other not easily to bee numbred And thus we see that the doctrine of our Sauiour is entire and perfect concerning all the articles and grounds of our Christian beliefe As for praier it is familiarly knowne to euery one of vs that he taught vs a most perfite rule and direction of it as wee finde it recorded Matth chap 6.9 c. and Luke chapter 11.2 c. And againe Matth chapter 7. verse 7. Beliefe in God the SoÌ„ne who taught a most holie and perfit doctrine c. we read how our Sauiour incourageth all faithfull Christians to this dutie as to a speciall fruite and exercise of faith Read also Iohn 14. verses 13 14. and chap 16 26 27. Likewisâ— Luke chap 11.5 c. Moreouer ch 18.1 2 3 4 5 6 7 8. he exhorteth to constancie in praier without fainting Likewise as our Sauiour was the ordeiner of the Sacraments both of Baptisme and the Lords supper so he hath with the institution of them plainely set downe the doctrine and instruction concerning the right manner of the administration and also the endes and vses wherevnto he hath appointed the same Mat chap 26. verse 26 c. and chap 28.18.19.20 Last of all concerning the externall gouernment of the Church of God such as he would haue to be in perpetuall vse for the well ordering thereof thaâ— offences might be auoided and al disorders rebuked and censured we haue the expresse grounds of it deliuered and taught by our Sauiour Mat ch 16.19 And ch 18. verses 19.16.17.18.19.20 Read also Iohn ch 20. verses 22 23. But of these things more afterward In the meane season it may suffice vs that from this briefe collection and suruaie of the doctrine of our Sauiour Christ we see that he hath set it downe most holily and perfitly in all points and therefore that he is worthy to be acknowledged and beleeued in as being a most faithfull Prophet yea greater then any Prophet yea euen as in the author of all holy doctrine together with the Father and the holy Ghost to guide vs in the perfit way to his euerlasting and glorious kingdome It is true that the whole body of the holy Scriptures is the onely entire doctrine of our Sauiour Christ by what instruments soeuer the same was spoken or penned For they both spake and also wrot as he directed them by his holy Spirit But in this our present discourse we haue spoken onely of that his doctrine which he vttered by his owne most holy and sacred mouth while he abode here vpon the earth Question NOw therefore that this discourse being ended we may goe forward Did God euer make any promise to vs and his Church that our Sauiour Christ should be so perfit a Teacher vnto it Answere Yea. For in this respect the Lord by his holy Prophet Isaiah long before the comming of our Sauiour calleth him wonderfull and Counseller as one that should in most excellent manner declare the high counsells of God to his Church and people Isaiah chap 9.6 He declareth also that our Sauiour should to the same ende be indued with the manifold and most excellent giftes and graces of the holy Spirit of God in that he was to come in the nature of man chap 11 2.3.4.5 Likewise he declareth further that he should haue the tongue of the learned know to minister a word in due time to him that is wearie chap 50.4 Finally he prophecieth that by his knowledge he should iustifie many ch 53.11 ExplicatioÌ„ These prophecies vttered and set downe in the name of the Lord doe containe euident promises from the Lord. For as our Sauiour testifieth All things must be fulfilled that were written of him Luke 22.37 And touching the speciall manner of his teaching by parables as wee haue obserued and set them down before that was therein fulfilled which was prophecied Ps 78. I will open my mouth in parables c. according to the testimonie of the Euangelist Mat ch 13.34.35 And accordingly are we to hearken to the same his speciall kind of teaching with speciall reuerence agreeable to the exhortation and example of holy Psalmist Ps 49.1.2.3 Heare this all yee people c. I will incline mine eare to a parable c. But of the duties more afterward THe comfort of the doctrine is first to be considered Question What is that Answere It is euen the same which was declared to the comfort of faith concerning the spirituall annointing of our Sauiour Christ to be a most high and perfect Prophet vnto vs. It is the same indeed That is to say it is a very great and singular comfort The Dutie that we haue so perfect a doctrine deliuered vnto vs by our blessed Sauiour that we may safely and vndoubtedly rest in it as in the very truth indeede yea as in the whole truth of God which it behoueth vs to knowe For as the doctrine of Moses and all other the Prophets which were before our Sauiour pointed on still to looke toward our Sauiour then to come so our Sauiour being come the Euangelâ—sts and Apostles point vs backe to him and to that doctrine which he preached and taught himselfe and which he commanded them as they acknowledge to preach in his name as the onely true doctrine of God And so doth our Sauiour himselfe professe saying Iohn 7.16 My doctrine is not mine to wit in such sense as the malignant sort tooke it but his that sent me That is no otherwise mine but as it is his also And then it â—olloweth If any man saith our Sauiour will doe his will he shall knowe of the Doctrine whether it be of God or whether I speake of my selfe He that speaketh of himselfe seeketh his own glorie but he that seeketh his glory that sent him the same is true and no vnrighteousnes is in him And ch 8.31.32 If yee continue in my word maâ—ke that he calleth it his own word speaking to the teachable beleeuing Iewes ye are verily my Disciples And ye shall know the truth the truth shall make ye free And for all other whosoeuer they be which teach not this doctrine of our Sauiour they are false Prophets they haue not entred in by the doore but they haue climbed vp some other way and shew themselues to be thieue robbers come in to spoile and not feed cherish the flocke Iohn 10.1 c. So that we may boldly
work the Diuel answered that his name was Legion for saith one of them as if he were the chiefe among the rest we are manie These weâ—e those Diuels who beeing cast out of the miserable captiue did by the permissiâ—n of our Sauiour for the further manifesting to vs howe malitious and mischieuous they are enter into the heard of the Gadarens sâ—ine in nâ—mber about two thousand and carried them all with violence into the Sea and so drowned them euerie one FInallie touching the miâ—aculous conuersion of poore sinners from their sinnefull estate with the gift of grace to minde the holie waies of God these alreadie mentioned who were deliuered and set free from that bodilie possession which the Diuels had of them may be notable examples For this I doubt not but that our Sauiour did magnifie his mercie from one degree to another as was said before But beside these the admirable grace and power of our Sauiour The Comfortes of them was extraordinarilie manifest in the calling of his disciples some from fishing and mending of their netts Matthew from the custome table to his ministerie And by the conuersion of the thiefe hanging vpon the crosse c. These and if there be any other such like beside them are the sundrie sortes and kindes of those miracles which our blessed Sauiour wrought to declare himselfe to be the onlie true Messiah sent of God that the doctrine which hee taught was the doctrine of his heauenlie kingdome The particulars of which miracles were infinit as the Euangelist Iohn witnesseth chap 21. vers 25. in the last words of the Gospell which hee affirmeth to be verie true by this word of holie asseueration Amen Of the which truth it is both our dutie and our blessing to be vndoubtedlie perswaded yea and also of euerie other thing which is written by him and other Euangelistes concerning our blessed Sauiour Thus farre concerning those miraculous and diuine works which our Sauiour Christ did in due time performe to the ende hee might make himselfe knowne to be the true Messiah and the great Prophet sent of God BVt was there anie former promise made to the Church of God that the Messiah should worke such great and admirable workes Question when hee should come Answere Yea. God promised of olde that he should be a Prophet like to Moses that is to say mightie both in word and also in deede as Moses was ExplicatioÌ„ and proofe It is true according to that we read Deut chapt 18. verse 15. c. And that Moses was mighty in word and deed the historie of Exodus c. is a plaine and plentifull proofe of it And so is it worthilie testified by Stephen that notable Martyr Act 7.22 Moreouer there are sundrie other prophecies which doe not obscurelie point vs herevnto as namelie Isai 35. verses 5.6 c. The eyes of the blinde shal be lightened and the eares of the deafe shal be opened Then shal the lame man leape as an Harte and the dumb mans tongue shall sing c. And ch 62.1 c. compared with Luke chap 4.18.19.20.21 And Ioel 2.28 c. compared with Act 2.14.15.16 c. For all those graces and giftes depended vppon the appearing of our Sauiour and were giuen by him vnto the Apostles according to that Prophecie of Ioel and such other like NOwe from the Promise let vs come to the Comfort wherevnto the Promise alwaies leadeth faith Question as it were by the hande What therefore may that Comfort be which faith laieth holde of from these miraculous workes of our Sauiour Answer Much euerie way while we consider and beleeue that the most gracious and sauing power ofâ— our Lord Iesus Christ extendeth it selfe both to soule and bodie to euerie facultie and power of the one and to euerie parte and member of the other both inwardlie and outwardlie yea and to all creatures else both in the Sea and on the land and in the aire for our preseruation against the Diuel and all calamities or molestations of this life that they should be no way perniciouâ— and hurtfull vnto vs but chieflie for the furtherance of the eternal saluation both of our bodies and soules in the kingdome of heauen â—xplicatioÌ„ 〈◊〉 proofe Great indeede is the comfort hereof to all true beleeuers in that the due consideration of all the gratious and mightie works of our Sauiour cannot but exceedinglie relieue and strengthen the imbecilitie and weakenesse of Faith Be of good comfort say the people to blinde Bartimaeus For say they Hee calleth thee Wherefore Bartimaeus threwe of his cloake and ranne to our Sauiour as we read Marke 10.49.50 Much more may we comforte our selues to hope for good things from our most blessed Sauiour considering his owne wordes to some other as Matth 9.22 Daughter be of good comfort thy faith hath made thee whole And further that it was the purpose of our Sauiour by all his miraculous workes to comfort vs from the beholding of his mercifull affection to hope for all the good things from him it may be obserued from the Prophecie of Isaiah chap 53.4 as it is applied by S. Matthew chapt 8. verse 17. in these wordes That it might be fulfilled which was spoken by Esaias the Prophet saying Hee tooke on him our infirmities and bare our sicknesses Yea our Sauiour himselfe testifieth expresselie that he wrought his great workes to comfort our faith in the hope of saluation by him And therfore at such time as the scribes cauilled in their hearts against him because he had said to the sick of the palsy Thy sinnes are forgiuen thee Our Sauiour rebuked theÌ„ But for the comfort of those of the companie that were teachable he saith That ye may knowe that the Sonne of man hath autoritie in earth to for giue sinnes he said to the sick of the palsie saith the Euangelist Arise take vp thy bed and goe to thine house Now this we may assure our selues of that our Sauiour hauing this power and therwithall this mercifull affection while he was on earth hath not laide it downe or diminished it by his Ascension vp into heauen O therefore howe preciouslie ought we to esteeme of all the gratious miracles of our blessed Sauiour as beeing verie necessarie beneficiall and comfortable helpes to the strengthening and chearing vp of our feeble faith Verilie if we would diligentlie and reuerendlie read heare meditate and ponder them in our hearts as we ought we should assuredlie find them exceedinglie comfortable to vs euen in the times of our greatest distresse They would surely raise vp our heartes to the cheerefull hope of all meete succour from him here and of eternall saluation by him in his heauenlie kingdome in the life to come Thus then as was answered wee may iustlie affirme that the comforte is euerie way verie great ANswerable therefore to the Comfort ought the dutie to be Question What say you to that Answere We ought indeede to be as
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
was here on earth but also that which he hath spoken by the ministery of his seruants the Prophets from the beginning of the world till his comming and from the time of his ascension vp into heauen by his holy Apostles Euangelists Prophets Pastors and Teachers euen to this day and so forth to the end of the world euen by all whosoeuer haue doe and shall preach his word and Gospel faithfully according as it written Iohn 7.15.16 My doctrine is not mine that is not mine alone but his that sent me Also If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And Ioh. 10.27.28 My sheep heare my voyce I know thē they follow me And I giue vnto thē eternal life c. And 13.20 Verily verily I say vnto you if I send any he that receiueth him receiueth me he that receiueth me receiueth him that sent me Read also Eph. ch 4.10 c. And Mat. 23.37 But insomuch as there be diuers kinds of those which heare the voyce of our Sauiour Christ as our Sauiour himselfe hath taught and declared by the parable of the sower whose seed fell into diuers kinds of grounds Matth. 13. and Pilate himselfe heard the sound of the voyce of Christ though he was neuer the better for it let vs for our parts therfore labour that we may be of those that do heare the voyce of our Sauiour to our eternall saluation Of the which number we shal know our selues to be if we heare the voyce of Christ speaking to vs in his Gospel by the ministery of his faithfull seruants with a minde constantly to beleeue and obey the same according to that saying of our Sauiour himselfe to those that beleeued in him Ioh. 8.31.32 If ye continue in my word ye are verily my disciples And ye shal know the truth the truth shal make ye free For as he saith further Ioh. 14.6 I am the way the truth the life No man cōmeth vnto the Father but by me And as S. Paul truly testifieth Eph. 4.20.21 where remēbring to the christian Ephesians the vaine wicked thoughts and works of other Gentiles not yet cōuerted vnto God writeth thus But ye haue not so learned Christ If so be ye haue heard him haue bin taught by him as the truth is in Iesus c. Thus thē we see how we are to vnderstād the most wise graue answers of our Sauiour to the examinatiō of Pilate And this is that good cōfession which the Apostle so solemnizeth 1. Tim. 6.13 where he maketh it a speciall clause in that zealous contestation and charge which he giueth Timotheus that he doe obserue and as much as lay in him to cause to be obserued the precepts conteined in that his epistle without spot and vnrebukeable vntil the appearing of our Lord Iesus Christ The groūd and history of his second examination or arraignement before Caiaphas I charge thee saith the holy Apostle in the sight of God and before Iesus Christ who vnder Pontius Pilate witnessed a good confession That thou keepe this Commandement without spot c. And herewithall we see how that which Pilate scornfully reiecteth asking What is truth and so turneth his backe vpon our Sauiour Christ is a matter of most worthy and reuerend regard Now therefore that we may say something concerning Pilate in his dealing with our Sauiour Christ we may perceiue by his questions the which beginning with more Candor or ingenuitie and equity of minde as a man may say by and by sauoured of pride and afterward ended in open contempt that howsoeuer his course is to be preferred before the proceeding of the Iewes ' yet he is not simply to be cōmended For in this beginning he sheweth himself to be a very wicked mā hauing more care to please the wicked humors of men thē to obey the holy wil of God And afterward as we shal see further euē against his own cōscience he groweth in cōclusion as corrupt in his dealing as the Iewes thēselues in satisfying their wicked desire in cōdēning of him yea more thē they desired for he caused him to be scourged most reprochfully abused To this end and purpose let vs goe forward to trace out the vnconscionable dealing of this euill and corrupt Magistrate For not able to resist the answers of our Sauiour Christ but holding them in conscience for a iust Apology and defence he goeth forth againe vnto the Iewes as the Euangelist Iohn declareth and saith vnto them I finde in him no cause at all Here is therefore a plaine iustifying of our Sauiour by the verdict of Pilates owne conuicted conscience whom yet afterward he condemneth to satisfie the rage of the Iewes though he found then no more cause then he did now but still pronounced him innocent againe and againe as we shall see further in the times and places thereof In the meane season that we may vnderstand what followed vpon the first clearing of our Sauiour Christ by Pilate we are to resort to the Euangelist Luke as we reade chap. 23. ver 4 5 c. First therefore Which are the words of the Euangelist in those two verses 4 Then said Pilate to the high Priests and to the people I find no fault in this man 5 But they were the more fierce saying He moueth the people teaching throughout all Iudea beginning at Galile euen to this place This indeed is the holy History continued by S. Luke But yet for a further supply touching this point we must here take in that which the Euangelist Matthew writeth ch 27.12 13 14. And the Euangelist Marke ch 15.3 4 5. Which are the words of either Euangelist in those places The words of the Euangelist Matthew are these Matth. 27. 12 And when he was accused of the chiefe Priests and Elders he answered nothing 13 Then said Pilat vnto him Hearest thou not how many things they lay against thee 14 But he answered him not a word insomuch that the Gouernour maruelled greatly The words of the Euangelist Marke are like to these of Matthew Marke 15. 3 And the high Priest saith Marke accused him of many things 4 Wherefore Pilate asked him againe saying Answerest thou nothing Behold how many things they witnes against thee 5 But Iesus answered no more at all so that Pilate maruelled Thus then all the Euangelists laid together the narration of this second examination of our Sauiour Christ by Pilate in the presence of the Iewes is this that Pilate iustifieth our Sauiour Christ vpon his first examination the Iewes accuse our Sauiour Christ of many things yea they are the more fierce by occasion of Pilates clearing of him as one minding to haue dismissed him Pilate prouoketh our Sauiour to answer to the accusations of the Iewes but our Sauiour is altogether silēt vnlesse we admit here that at this time Pilat asked him again Art
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
also vnder the name of Herod insomuch as he receiued no information against our Sauiour from him And thereupon concludeth that he would dismisse our Sauiour The which also he ought no doubt in iustice to haue accordingly performed without delay to haue beene hartily sory that he had delaied the time so long as hee had done But as there was no soundnes in his heart so there was no constancie in his practise And therefore he himself is iustly a snare to himself For seeing Christ is guiltles of any crime obiected what reason is there why Pilate should once make meÌ„tion of chastising of him before he would loosen and discharge him Pilate therfore hauing crazed his conscience already yea euen by sending our Sauiour to Herod in stead that he should rather euen then haue finally acquited him he corrupteth himself more and more But God the Iudge of heauen is righteous for our Sauiour might not be discharged till he had indured yet a farre more heauie sentence The grouÌ„d and history of his third examination arraignment before Pilate and much more heauie sufferings for a while that his elect might be discharged of their sinnes before his Iudgement seate for euer Wherefore in this respect most highly reuerencing the iustice of God â—et vs goe forward to consider the iniustice of Pilate This is euident as was noted before from the practise of two other deuises before we come to the last examination of our Sauiour Christ consequently of Pilates sentence of condemnation against him The first of these his vaine deuises the which onely as was said and as wee shall see bred further trouble to our Sauiour was that whereas they had a custome a wicked one no doubt that at the passeouer they should haue a prisoner let loose vnto them some malefactor whom they should thinke good to desire Pilate nominateth our Sauiour Christ to be the man whom he would let loose vnto them A very absurd offer as we shall further see by and by His second deuise was that he would gratifie the Iewes malitious importunitie so farre that he would not dismisse Christ without all correction note of reproach least forsooth the Iewes might otherwise haue taken his deliuerance to be their reproach Pilate thinking by this wicked meanes to obtaine his desire which was no more but to auoide the pronouncing of sentence of death against his owne consâ—ience Although all in vaine because he had not a cleare conscience herein Of these things therfore let vs henceforth consider And first concerning the former of these two latter deuises Question What is that which the holy storie reporteth hereof Answer To the ful vnderstanding of this point I haue heard you say that the Euangelists are diligently to be compared and laied together So indeed it was said and not without cause For the whole contriuing or conueiance of this deuise is not fully laied forth by any one alone But by conference of one with the other it may be obserued in this order First the custome is set downe Secondly Pilate seemeth to propose Christ as the partie to be released vpon his owne choise and by the countenance of his authoritie who had the power of release and pardon in his own hand by the appointmeÌ„t of the Emperour When this would not be accepted of the Iewes then he putteth Barabbas a notorious malefactor vpon their voices together with our Sauiour imâ—gining that they would rather choose Christ to be deliuered then Barabbas Thirdly when the Iewes choose Barabbas to be deliuered and still prosecute their sute against Christ he contendeth with them and expostulateth what euil they can lay against him and so iustifieth our Sauiour Christ the third time Of these things therefore let vs see some ground from the conference of the holy Euangelists Question And first concerning the custome what is set downe Answer Of necessitie saith the Euangelist Luke hee must let one loose vnto them at the feast So indeede it followeth in the 17. verse of the 23 chapter The other Euangelists doe testifie that the Iewes had a custome that the Gouernour should let a prisoner loose vnto them at the passeouer whomsoeuer they would as wee read Mat 27.15 Marke 15.6 Iohn 18.39 you haue a custome saith Pilate that I should deliuer you one loose at the passeouer But the Euangelist Luke in the words alledged in your answere doth most expresly declare that the Iewes hauing such a custome did stand most precisely and vrgently vpon it yea though as was touched in a word it was in truth a very bad and wicked custome not to the honour of God or any godly solemnitie of the holy feast which they celebrated but contrarie to the will of God who professeth that it is an abomination before him that the wicked should be iustified and namely that any wilfull murtherer or that is guiltie of any other capitall crime should bee acquited Prouerbs 17.15 Numb 35. verses 30.31.32.33.34 But an euill custome wee see is easily taken vppe and beeing vppe it is eagerly maintained as this was by the Iewes The grouÌ„d and history of his third examination arraignment before Herod though as yet of no great prescription as may easily be discerned from the deepe silence of all former Scriptures Bâ—t leauing the custome let vs come to see how Pilate goeth about to frame it to serue his owne turne in that he would nominate and determine Christ to be the partie who should by the priuiledge of this custome be deliuered Question What proofe is there of this Answere The words of Pilate which the Euangelist Luke rehearseth doe shewe it to be so For he writeth that Pilate in regard of the libertie of this custome attempted to set our Sauiour loose as was answered before Herevnto also tend the words of the Euangelist Iohn chap 18.39 yee haue a custome that I should deliuer you one loose at the Passeouer will ye then that I loose vnto you the king of the Iewes The wordes of exception likewise which the Iewes take against Pilates course expressed by the Euangelist Marke chap 15.8 seeme to confirme the same For the people cried aloude and began to desire that he would doe as he had euer done vnto them It seemeth so indeed And hence it may appeare that it was as was touched before but an absurd deuise of Pilate and as we may see now by the experience but a meere trifling in so graue a cause For he could not driue the Iewes from their custome which was granted before vnto them Neither could our Sauiour be accounted one liable to be let loose according to that custome seeing he was no offender nor yet at all conuicted before the Magistrate to be so but rather held and pronounced innocent by him Leauing this therefore as an idle and vaine attempt as it was let vs goe forward in the third place to see some ground of this that Pilate goeth about to draw the Iewes to
according to the most holy annointing of God and that he should ascend vp to the heauenly throne of the Maiestie thereof Neither could he otherwise with any comfortable hope of remission of sins and of the inheritance of his heauenly kingdome among the rest of his Saints desire our Sauiour to remember him that is to shew him so great and grieuous a sinner when he should take the possession or sit downe in the throne of his kingdome And thus we may plentifully perceiue by these so manifold excellent graces wrought so speedily and without all meanes yea against all outward lets hinderances obiect to his senses by the reproches of the wicked against our Sauiour notwithstanding the troublesome paines of his own crosse that his conuersion was most extraordinarie and admirable and therefore a most euident and eminent declaration of the mighty grace and vertue and merit of the sufferings of our Lord Iesus Christ in the sight of his father to reconcile poore sinners yea euen most great and grieuous sinners vnto him whosoeuer shall find grace truly to beleeue in his name and vnfeinedly to repent of his sinnes as this great sinner did And hereunto we are to adde for the conclusion of this point and for a perfect confirmation of all that hath beene obserued concerning this rare conuersion the most gracious answere of our Sauiour Christ to the suppliant and repenting thiefe the which wee reade in these most sweete and comfortable words as the Euangelist Luke doth likewise rehearse them Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise O admirable effect of mercie answerable to the former admirable cause of mercie I meane that gift of mercie in the conuersion of this so miserable a sinner of the most free grace and mercie of God our heauenly father whose onely fauour is both the cause and also the effect of all mercy he crowning and rewarding nothing in any of his elect children but those gifts and graces which he hath first giuen them The greatnes of this grace of our Sauiour is to be considered from his own words the faithfull interpreter of his gracious mind and therefore let vs stand a litle to ponder and weigh them Verily saith our Sauiour euen he that is the truth affirmeth it in truth and with his holy and graue affirmation vsuall to him in the affirmation of great and weightie points worthy all credit to the end he might raise vp the mindes of those to whom he spake to the more firme and vndoubted faith of them thus he speaketh to the conuerted thiefe of a profane thief being now changed to be a beleeuing and holy Christian And it is to great purpose that it be obserued that he who is thus the truth and the true Sauiour speaketh it because whosoeu r else had spoken it it should haue beene a vaine speech Yea it is singularly to be obserued that Christ crucified speaketh it because it is by the vertue of his sufferings vpon the crosse that he saueth both him and all of vs. And therefore to magnifie the benefit of his crosse he is thus gracious and earnest in giuing assurance of remission of sinnes and eternall life to a very great and grieuous sinner Neither doth our Sauiour hold him in any long suspence by making him a promise for a long time to come but he assureth him of the experience of his mercy and saluation euen the same day the day also being now halfe spent to the end that the poore soule might be comforted more and more with the assured hope of a blessed life against the discomfort of the naturall death euery minute of the houre more and more hasting and approaching Yea and he doth not assure him of a small blessing and fauour but that hee shall be with him that is that his soule shall be with the soule of our Sauiour Where Euen in Paradise that is in heauen According to that similitude whereby the holy Scriptures doe sundrie times vse to signifie the same as 2. Cor. 12.4 and Reuel 2.7 And euen to this end that the holy delight and spirituall pleasure and ioy of heauen might be familiarly shadowed out from the Hebrewe word Pardes which signifieth a pleasant and delightfull garden or orchyard principally alluding to that garden of Eden wherein Adam was placed at the first in a very blessed and comfortable estate and condition To the which ende also our Sauiour ioyneth these two together with me in paradise meaning in the like happie estate condition for euer though not in the same degree of honour glory which is not meet for any creature according to the most holy prayer of our Sauiour Iohn 17.20.21.22.23.24 Such is the most gracious promise and answere which he maketh the repenting sinner he himselfe as well as the thiefe hanging yet fastened to the crosse Wherein notwithstanding we see how he beginneth his most glorious triumph The which wordes of our Sauiour were noe doubt not onely comfortable to the thiefe that was though now noe thiefe but a Saint clothed with the righteousnes of Christ by a true and liuely faith but also to Marie the mother of our Sauiour and to the other Maries mentioned before and to Iohn his beloued Disciple who no doubt marked these things and laied them vp in their hearts And they may also be exceedingly comfortable to vs and to all true beleeuing Christians as we are diligently to obserue in our course and order among the rest of the comforts Hetherto of the first part or space of time and the memorable things falling out therein which we propounded to our selues to consider of concerning the third that is to say the last part of the execution of our Sauiour The first part or space of time as wee haue seene reached from the fastening of our Sauiour to the crosse which was a little after the third houre to the sixt houre of the day which was with them about high noone THe second space of time which we according to the course of the holy storie haue propounded to consider of as iâ— were in another diuision or seuerall treatise is from the sixt houre to the ninth touching those other like worthy and memorable things which fell out in that time Of this part of the storie let vs therefore henceforth set our mindes with like reuerence and diligence earnestly to inquire But this we are to doe from the ground testimonie of the holy storie Which therefore are the words thereof 44. It followeth thus in the Euangelist Luke ch 23. v. 44.45 And it was about the sixt houre and there was darkenes ouer all the land vntill the ninth houre 45. And the Sun was darkened the vaile of the Temple rent through the middest The holy Euangelist hauing described vnto vs the notable conuersion of one of the thieues the gratious acceptation which our Sauiour vouchsafed him he telleth vs now about
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
we are to consider of euen vntill the body of our Sauiour was to be taken downe from the Crosse they only are now behinde For as touching that which followeth of Ioseph it may be fitly râ—ferred to the act it selfe of the taking downe of the body of our Sauiour because hee was the next and immediate instrument of the procuring of it Question Wherefore before we come to that point of the Storie What is that which is recorded concerning the dealing of those speciall souldiers to whom was committed the breaking of the bones of the crucified bodies Answer It followeth in the Euangelist Iohn the 19. chap. from the 32. verse to the 38. in these words 32. Then came the souldiers and brake the legges of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came out water and blood 35 And he that saw it beareth record and his record is true and he knoweth that he saith true that ye might beleeue it 36. For these things were done that the Scriptures might be fulfilled Not a bone of him shall be broken 37 And againe another Scripture saieth They shall see him whom they haue thrust through ExplicatioÌ„ In these words the holy Euangelist declareth what followed vpon the sute of the Iewes to Pilate And we haue these fiue things to obserue in them First that vpon the commission or commandement of Pilate who granted the sute of the Iewes the souldiers to whom the execution appertained brake the legges both of the one and of the other of those that were crucified with our Sauiour that is to say they brake the bones of the lower parts of their legges betwixt the knee the ankles as the Greek word signifieth the which parts also were more apt easie to be broken with some batt or cudgel Tascelâ— which it is like they vsed to that end according to the custome of that part of the execution verse 32. Secondly we are to obserue that contrary to the custome and request of the Iewes he legges of our Sauiour were not broken verse 33. Thirdly that moreouer and beside the custome his side was pierced euen to the heart as the effect following vpon it sheweth insomuch as both blood and water issued as is most likely from it the water from betwixt the membrane or thicke skinne that compasseth the heart it selfe wherein vsually water is contained for the cooling of the heart as Anatomistes and Phisitions haue by experience obserued the blood from the piercing of the heart it selfe and from some other passages the blood not being as yet cold nor congealed v. 34. Fourthly we haue in the words of the Euangelist to obserue his earnest asseueration or testifying of the truth of these things verse 35. Fiftly the reason how it came to passe that both contrary to the custome the legges of our Sauiour were not broken and also how contrary and beside custome his side was thrust through verses 36.37 Of these things therefore let vs a little more fully consider for our further instruction as the matter it selfe in either branch shall more or lesse require And first beside that which hath beene obserued already touching the breaking of the legges of both the thieues let vs onely consider that howsoeuer our Lord Iesus Christ had put the greatest difference that might be betwixt thiefe and thiefe euen as great difference as betwixt heauen and hell yet as touching the outward punishment of the ciuill Magistrate they are as like as one egge of the same kinde is to another Neither would the Lord put any difference in this behalfe not that hee minded to take the punishment of the conuerted thiefe for any satisfaction to his diuine iustice more then of him that remained hardened in his sinne but that we might learne to depend vpon the promise of God touching our saluation and not to measure his euerlasting loue and fauour or his hatred and displeasure according to these outward trialls and afflictions whether we be exercised with them or be freed from them Secondly concerning the not breaking of the legges of our Sauiour albeit the next and immediate reason thereof was vnto the souldiers that which is mentioned in the 33. verse namely because he was dead already For seeing the breaking of the legges was inflicted to accelerate and hasten death theâ—e was no cause why they should deale so with our Sauiour insomuch as they perceiued that he was alreadie perfectly dead though the thieues legges were broken seeing they were yet liuing Neuerthelesse if there had not beene another cause of greater force though in it selfe further remoued as is mentioned verse 36. the feare of the Iewes complaint to Pilate and of Pilates displeasure for not fulfilling his commandement would easily haue moued them to haue done to our Sauiour like as they had done to the other in outward course though there was not the like inward cause And how hardly they were restrained it may appeare by that which followeth in the third place in that sparing his legges when they brake the legges of the other they deeply pierce wound his side though they touch not theirs So they would make sure one way that hee should be dead indeede though they spare him in the other because they could not but verily thinke that hee was already dead And thus no doubt they thought that they should satisfie the Iewes and stay all further complaint that might haue beene made to their Maister For though it was but the acte of one yet it may well be out of question that it was well enough liked and had the consent of all But heere also there is a higher cause of this then all their owne reason or will according to that we are to obserue when we come to the 37. verse Who the souldier was that thrust our Sauiour into the side it mattereth not therefore the holy Euangelist maketh no mention of his name It is an ignorant fiction of the Popish that his name should be Longine belike because the name of a speare or iauelin in the Greeke is logche and hee that carieth the speare logchaios and in Latine Lancea and Lancearius as if by the same dexterity of their skill they should tell vs that the name of the thiefe conuerted were Lestine because the Greeke word leistes signifieth a thiefe or a robber It is also as vnconscionable and fabulous a lie in that they affirme that this Longine or howsoeuer they will call him was blinde when hee pierced the side of our Sauiour and that hee was restored to his sight by washing his eyes with the bloode and water which flowed out of our Sauiours side and so became a Christian forthwith and afterward a Martyr This was in those dayes when they made blinde men souldiers because
vnto him in regard of his abiding three dayes and three nights in the belly of the Whale-fish Matthew 12.39.40 But it may be obiected that the body of our Sauiour Christ did not continue full three daies and three nights in the heart of the earth but onely one full day which was the second and but a little portion of the first day wherein he was buried euen neare vpon the euening and onely the night of the third day Question What is to be said to this Answer We doe not read that our Sauiour said that he would continue three daies full and compleate neither did hee euer purpose to doe so but rather to preuent the time for the more euident demonstration of his diuine power in rising from the dead as hee had done before in the laying downe of his life among the dead sooner then it was thought that by the course of nature he could ExplicatioÌ„ proofe So indeede doe the effects themselues in either respect really actually and sensibly declare And that it was not the meaning of our Sauiour to determine the time of continuance in the graue to be three whole daies it is euident from his owne words Matthew chap. 17.23 and chap. 20.19 The third day shall the Sonne of man rise againe to wit the third day after the crucifying or aâ—ter the beginning of his sufferings beginning at his appreâ—ension in the gaâ—den For that was the beginning of the sufferings of the first day by the spitefull dealing of the Iewes and so we may well reckon according to that of Cleopas Luke 24.21 And as touching all these things to day saith hee is the third day that they were done Neither doth our Sauiour Christ say three daies after I am crucified I will rise againe as the text it selfe is plaine And so againe Marke 9.31 and Luke 9.22 And Iohn 2.19 In three dayes I will raise it vp againe that is within the space of three dayes And so are wee to vnderstand Marke chapter 8.31 though in another phrase of speach meta treis emeras as Beza in his large Annotations doth diligently dispute and cleare it from the vse of the same preposition meta in the Greeke language Yea hee cleareth it from the speach of the aduersaries of our Sauiour Christ Mâ—tthew 27.63.64 Where the Euangelâ—st reporteth their sute to Pilate which was that the Sepulcher might be mâ—de sure till the thiâ—d day because they remembred that he said while he was yet aliue Within three daies I will rise This their reason Saint Matthew expresseth in this phrase of speach meta treis emeras the which if wee should not vnderstand as it hath beene interpreted it were a reason reasonlesse For if the wordes should signifie I will rise after three daies they should rather haue desired that the watch should be set at the end of the third day Thus then we see how long our Sauiour being buried continued in the graue in the state of the dead touching his body and euen as it were among the dead vnto whom hee in his buriall descended according to the vsuall phrase of the holy language as we read Gen. 37.35 and chapter 42.38 and 1. Kings 2.6.9 and Numbers 16.33 where it noteth a corporall descending into the earth though not by buriall But of this more afterward As for the comforts and duties of faith in this respect they shall God willing be set downe in their seuerall places as wee come vnto them And therefore I pray the Reader to turne thether vnto them It remaineth onely touching this part of the holy Storie that wee doe briefely consider of that malicious practise of the Rulers of the Iewes while our Sauiour continued in the graue in seeking if possibly they could to haue hindered his resurrection Question How is this their most wicked and malitious practise reported vnto vs Answer The Euangelist Matthew Chap. 27. from the 62. ver to the end of the Chapter reporteth the whole matter in these words 62 Now saith hee the next day that followed the preparation of the Sabbath the high Priests and Pharisies assembled to Pilate 63. And said Sir we remember that the deceiuer said while he was yet aliue within three dayes I will rise 64 Command therefore that the Sepulcher be made sure vntill the third day lest his disciples come by night and steale him away and say vnto the people He is risen from the dead so shall the last errour be worse then the first 65 Then Pilate saide vnto them ye haue a watch goe and make it sure as ye know 66 And they went and made the Sepulcher sure with the watch and sealed the stone Explication Heere is a wicked conclusion fitly agreeing to the whole pursute of their malice going before Wherein we are to consider First the suâ—e which the rulers of the Iewes with a readie consent in their wickednes made vnto Pilate Secondly the grant which Pilate yeelded vnto them And thirdly their execution of the same In the sute of the Rulers of the Iewes to wit of the high Priests and Pharisies we are to marke First what it was Secondly the reasons which moued them to make it Thirdly their earnestnes or rather eagernes in going about it Touching the first of these points Their sute was that sure prouision might be made and due order taken by Pilate who had authoritie to command and giue order in such manner of watching and warding as they required that the graue whrein the body of our Sauiour was laid might be made sure and watched vntill the third day This was their sute Now let vs heare their reasons First that they might by this meanes proue our Sauiour Christ now a liar in certaine words which they called to minde he had spoken while he liued to wit that hee would rise againe within three daies after his death For thâ—t this was their intent it is euident by their blasphemie in terming our blessed Sauiour euen the truth it selfe a deceiuer Secondly that they might preuent the frâ—ud of the Disciples of our Sauiour whom most vniustly they suspected to haue in purpose to steale his body out of the graue and so to make other beleeue that he should be risen from the dead So say they the last error should be worse then the first O extreame malice To what outrage and blasphemie will it not driue them that once yeeld themselues ouer vnto it in resisting of the holy truth of God These wretched men resisted our Sauiour while he was aliue they cannot now dâ—sist though he be dead no though according to the prouerbiall saying Lâ—uor cessare solet in mortuos fewe enuie or spite the dead And thus they add sinne to sinne against God and heape vp wrath vpon wrath as it were with â—ull measure pressed downe and running ouer against themselues which doubtlesse long since hauing come to the full measure hath swept them away like a floud from the face of the earâ—h and reserueth
them to further punishment against the finall declaration of the vengeance of God against aâ—l wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâ—ke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâ—ce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌ„d and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâ—om the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ„ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâ—st word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâ—ing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâ—morant thaâ— can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâ—st Likewise Hab. 2.5 The prowd man hath inlarged his desiâ—e as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâ—m by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftâ—ntimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ— to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue â—hat is Hell as we are afterward in the next signification fuâ—ther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâ—king in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â— 48 What
of this mat er Question Which of these interpretations are wee to cleaue vn o as being the very true professiâ—n of our Christian beliefe in this behalfe Answere It seemeth very hard and a matter of great doubt to say which we are to cleane vâ—to with the vtter refusing and reiecting of the other Question Why so How then can it be a matter of fâ—ith to beleeue these words concerniâ—g our Sauiour He descended into hell Were it not better to end all questioning and doubtiâ—g about the matter by putting them altogether out of our Creed seeing many affirme that they were not put into it a long season after the Apostles time Answere I haue heard you say that it is to be feared that the putting of them out and â— simple refusall to make profession of them would breed more question and doubt then there is iust cause of any question and doubt about the retaining and profession of them Explication and proofe It is very likely if not more then likely that it would doe so indeede For a descension of our Sauiour is exprâ—sly mentioned in the holy Scriptures as namely Ioh. 3.13 Rom. 10 7. and Ephes 4.9.10 How then can we simply refuse to acknowledge and professe a descension But it wil be answered that all the question lieth in the word Hell and in this that the descension which we speake of is neither immediatly opposed to ascension as in all the places now mentioned neither performed by his incarnation before his sufferings as in the first and last of the same places but to resurrection It is true Neuerthelesse the reply is readie that there is also as hath beene alreadie shewed an expresse mention made of such a descension as doth more immediatly and properly respect resurrection as namely that vsuall phrase of speech to descend to the grâ—ue whereby buriall is noted And on the other side also as hath beene further declared this phrase of speech hath in the second signification of the word Descend and in the last signification of Sheol which is Hell a certaine aptnes to describe extreame sufferings and afflictions How therefore shall we at once reiect all these considerations and not forthwith let in a Sea full not onely of questions and doubtings to some but also of endlesse contradictions from others And the rather also because by a common consent in so many ages and euen of those that haue beene best minded in those ages and to this day these words haue beene constantly retained as words which may be well vnderstood and truly applied to our Sauiour Christ according to the holy Scriptures oâ— God Now further if we should reiect all sentences admitting diuerse interpretations such as be not repugnant either to other or to the truth it selfe the holy Scriptures themselues should not in manie places finde that inâ—ertainment with vs that they ought of most bounden dutie to haue Wherefore as I suppose farre better it is with peace to imbrace the words and to inquire onely into the true sense and meaning of them then to the breach of the peace of the Church to reiect them Yea rather to imbrace either good sense as subordinate each to other or as the speciall vnder the generall by a distribution of the humiliation and sufferings of our Sauiour into their distinct kindes c then to cast away and suppresse the words of so good and comfortable signification as they be At the least not to be contentious against any good and profitable interpretation that may be giuen of them remembring alwaies the rule of the holy Apostle that we aime diligently at this that we proceede by one rule that we may mind one thing Philip. 3.16 Question THese things so wisely and peaceably obserued as by the grace of God we could attaine vnto What haue you beene taught to rest in vnlesse God should from the more cleare light of his word giue a more perfect resolution to you Answer I hauâ— beene taught that in respect of the word Hell set downe in our English Creed the most peaceable fittest and best sense that may be giuen is that our Sauiour Christ beside those his sufferings which were in the common vâ—ew of all the beholders of them and which are most familiar to our vnderstanding from the holy history of his sufferings did indure the secret and inuisible most fierce wrath of God on our behalfe to the satisfying of his d uine iustice and vengeance due to sinne yea euâ—n so great and heauie a wrath as was for the time comparable to the spirituall dolour and torment of the damned in Hell But if we vnderstand these words according to the order of the holy storie as things were performed in time one successiuely after the other which is the most famiâ—iar and plaine course in respect of the Latine Greeke and Hebrew phrase Then are wee to vnderstand nothing else by the descension of our Sauiour but his most willing and purposed abasing of hâ—mselfe to the estate of the dead though he was Lord of life and glory The which his witting abasing of himselfe he manifested not onely by yeelding to be buried but also by his continuance in the graue vntill his resurrection according to the article next following He rose againe from the dead insomuch as it is certaine that he rose againe from no other but from those to whom he had descended before ExplicatioÌ„ proofe You haue learned as I verily thinke that which may satisfie your conscience and also euery reasonable man to whom you should yeeld a reason of that faith that is in you touching this point For first of all touching the former of the interpretations it is receiued of many good Christians of our nation who the rather like wel of it because the phrase seemeth well agreeing to our owne naturall language and furthest off from dissenting from the word hell seeing that translation is followed And touching the latter interpretation as it is well agreeing with the holy historie according as it is set downe most fully perfectly in the holy Scriptures so it is also well fitting to the Latine phrase Descendit ad inferos if we put any difference betwixt ad inferos and ad infernum as we may very well doe although they be vsed sometimes of Latine Diuines for one and the same thing In which respect well saith M. Caluin Harm Matth. 28.1 speaking of the resurrection of our Sauiour Christus inquit mortis victor ex inferis emersit vt nona vita potestateÌ„ penes se esse ostenderet Christ saith he brake forth froÌ„ the dead a coÌ„querour ouer death that he might declare that the soueraignty of new life is in his power And it is also very well agreeing with the vse of the words Sheol Haides in the Hebrew Greek languages as we haue seen before So then these interpretations may indifferently be receiued yea they may be together admitted as pointing vs partly to those most
the least inwardly against himselfe then he can knowe against any other Neuertheles in outward transgression and open outrage of sinne there is very great difference betwixt man and man God therefore who onely doth perfitly knowe the difference seeing he hath to our comfort thus notably declared and testified that hee is minded for Christ his sake to forgiue the greater he doth therewithall giue vs plainely to vnderstand that hee will forgiue the smaller to all such as shall thankfully receiue that grace which he offereth and vnfeinedly repent of their sinnes Seeing he is ready to forgiue such as haue liued in sinns to the last houre of their life he will no doubt be mercifull to such as haue repented and haue beene careful to serue him a long time before death hath cut theÌ„ off from continuing any longer in their sinne Moreouer in that our Sauiour saith to the repenting thiefe This day shalt thou be with me in Paradise we see to our great comfort that the condition and estate of our soules is blessed euen immediately after this our naturall life is ended in such sort that we need not feare any purgatorie fire to burne them after that they be once purged from sinne by the most precious and satisfactorie blood of our Lord Ieâ—uâ— Christ According to that in the Reuel Blessed are they that dye in the Lord c. chap 14. veâ—se 13. Thus the most sweete and comfortable mercie of God and of our Sauiour Christ toward this thiefe repenting on the crosse and beleeuing in Christ may likewise be a president for comfort in Gods mercie to al other whosoeuer shall in like manner repent them of their sinnes and beleeue in his name NExt to this what may be our comfort from that great darkenesse which God cast vpon the wicked persecutors of our Sauiour though no doubt they were discomfortable to him as being in his horrour a representatâ—on of the darkenes of Hell out of the which also as we know he cried mightily vnto God as one for the time and as touching present comfort vtterly cast off or left and forsaken of hâ—m Question May there think you be any comfort to vs from this so great discomfort of our Sauiour Answere Yea doâ—btles For looke by how much the discomfort was the greater and his doâ—our and torment of soule and outward estate more grieuouâ— and bitter by so much the more may the assurance of all our comfort be the greater that he hath paiâ—e the full price and ransome for all our sinnes and that no onâ— of them shall euer be laide to our charge ExplicatioÌ„ proofe It is very true And we stand greatly in neede of this comfort For seeing our sinnes are both infinite in number and also most hainous in offence how should we haue any sound peace of conscience toward God in sure trust and perswasion of the forgiuenes of them vnlesse we did knowe and vpon good warrant beleeue that our Sauiour had indured very many and the same also most grieuous sufferings for the satisfying of the diuine iustice Verily if the sufferings of our SAVIOVR had beene but small sufferings we should easily haue doubted whether they had beene sufficient for our discharge or no. But now seeing we knowe yea doe as it were see plainely with our eyes while we behold our Sauiour most doolefully crying out vpon the crosse that his sufferings were infinite in measure aboue that we can coÌ„ceiue and likewise in valewe and merit most worthy before God there is no place left for doubting vnlesse wee shall willingly shut our eyes or suffer the Diuel to blind them so as wee should not be able to discerne a most comfortable and cleare truth For from hence our faith and trust may iustly be confirmed and established in euery one of our hearts that it cannot be that the Sonne of God enduring so great wrath for vs as to be for the time in the most horrible estate of a man reiected of God but it must of necessitie and in all condignitie obtaine a most perfect and admirable reconciliation for vs. Yea so as wee haue this aboundant consolation sealed vp vnto vs that euen therefore would not ouâ— God spare his own Sonne for a while that he might for his sake spare vs for euer and that euen therefore also would hee forsake him for a short season that hee might time without end receiue vs and all his elect for his adopted children In respect of which singular comfort The comforts belonging to his agonie vpon the crosse to the end that our mindes may be staied a little the longer in the meditation of it I cannot leaue vnmentioned a worthy speach of Beza wherein he doth very notably expresse the same Ecquis vero inquit ille non obstupescat admiratus Dei nostri sapientiam bonitatem immensam misericordiam in tantis istis tamque sublimibus incomprehensibilibus mysterijs quibus in libertatem asserimur ab eo qui pro nobis ligatus vinctus est cuius condemnatione absoluimur morte vitam adipiscimur supultura incorruptione induimur cuius tandem cruce ueluti per scalas ingloriam coelestem euehimur si modò tamen ex tanto iudicij Dei in nostrum Sponsorem effusi furore discamus quantum sit Deum offendere peccatum detestemur renuntiantes nobis ipsis tanquam filij lucis ambulemus in mensura Spiritus c. Homil 32. in Hist Passionis That is who can but be astonished in admiration at the wisedome goodnes and vnmeasurable mercie of our God in these so great so high and so incomprehensible mysteries in that we are set at libertie by him that was tyed and bound for vs in that we are acquited in his condemnation in that we obtaine life by his death in that by his buriall we are clothed with incorruption finally in that by his crosse as it were by the helpe of ladders we are carried vp into the heauenly glorie Prouided that from so great and furious a wrath of the iudgement of God poured forth vpon him that was our Suretie we doe learne how grieuous a thing it is to offend God and that renouncing our selues wee haue sinne in detestation and walke as children of the light in some measure of the Spirit c. And the same learned man in his larger Annotations vpon the 7. verse of the 5. chap to the Heb Quò humiliorem inquit abiectiorem cernimus nostra causa factum aeternum Dei Filium excepto tamen peccato eò minus vel de Patris beneuolentia vel de nostra per Filium expiatione facta dubitare possumus By how much saith he we doe behold the eternall Sonne of God more humbled and abased for our sake though euer without sinne so much the lesse doubt neede we make either of the good will of the Father toward vs or of the full satisfaction of the Sonne made to the Father for vs. And againe
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein Explicatiō proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
respect saiâ—h expresly in his answer to Pilate that he had the greater sin who had deliuered him vnto him to wit as if he had bin a malefactor Finally that the Magistrate is to be dealt honourably withall though hee for his part should be sinisterly carried aside by the vnfaiâ—hfull seruice of such as should giue right information and testimonie vnto him the example and practise of our Sauiour doth notably shewe that it ought to be so For though he iudged it meete in his godly wisedomâ— to let Pilate see his falte yet hee doth it in singular modestie couertly insinuating as it were his reproofe vnder the reproofe of other reprouing Pilate rather by consequence of reason then in apert and open termes BVt that we may goe another steppe forward Question What dutie are wee now to learne from the condemnation of our Sauiour Christ in so iudiciall and solemne a manner as we see he was condemned and that by â—he deputie of the Emperour of Rome the highest Magistrate in all the world yea or rather from heauen it selfe God being himselfe the very appointer and ordainer of this sentence against our Sauiour euen for our sinnes Answere We are from the due consideration hereof most sensibly taught that it is our most bounden dutie to iudge and condemne our selues to the ende we may escape the fearefull iudgement and condemnation of the Lord. Explication and proofe It is true This and such like duties are iustly to be deriued from this consideration The which duties I thinke good at this time to expresse The Duties in respect of his condemnation by the wordes of a very learned and godly Preacher they being of great force as I suppose to moue vnto due regard of the same This saith hee was not done in vaine it being the will of the Father that the Sonne should not dye either by the deceite of the Iewes oâ— in any tumult or secretly but openly in the eyes and beholding of all and that also in a iudiciall forme of proceeding though in respect of men very vniust euen as if God from heauen had thundred forth these wordes both East and West North and South as afterward it came to passe by the Preaching of the Gospell O yee miserable men behold yee in this my onely Soone whom I haue set forth vpon this Theater as a Suretie on your behalfe on the one side how great wrath I beare against sinne and what you your selues haue deserued and on the other side how vnmeasurable both my mercie and his is toward all those that will embrace this our grace Goe too therefore brethren saith the Preacher Let vs learne to muse in our mindes vpon this historie let vs learne I say not to meditate vpon the chiefe heads in generall onely as it were through a lattis but euen to weigh euery circumstance thereof insomuch as these things are written very diligently and plentifully for our instruction For which of vs can behold such a spectacle and not be affected with it But we are to know the causes wherefore it should be so And verily his heart must be harder then any yron and steele which cannot be moued with the iniurious indignitie practised against so innocent a man if he doe but weigh this fact by the light of humane reason But wee ought to make a farre other manner of consideration concerning this mysterie to wit that we may in this spectacle behold our selues to be as the principall debters to the ende wee might with sighes that cannot be expressed crie out a loude before our God O good God what a thing is this which thou doest set before our eyes to looke vpon It is we it is wee who haue transgressed it is we that are guiltie Whence then is this so great a change but from thy most vnmeasurable and incomprehensible goodnesse O wretched and vnhappie man that I am How should I in such sort forget both my selfe and thee O Sonne of God how is it that thou hast so farre made thy selfe of no reputation Giue me therefore this grace O God that I earnestly beholding my selfe in this spectacle and abhorring the cause of all these things which is inherent and abiding in me I may with a true and liuely faith imbrace that discharge which thou offerest mee euen mee I say a miserable sinner by the condemnation of thy righteous Sonne who hath taken vpon him that which was to be borne of me and that I may lay hold of that glory which hath beene obtained on my behalfe by the reproach of my Suretie who hath giuen his word for me O Iesus Christ the Sauiour of the world I beseech thee to ioyne and vnite me to thy selfe by thy holy Spirit that by thee I may be as acceptable to him vnto whom thou hast offered vp thy selfe for mee as I doe willingly acknowledge and confesse my selfe to be in my selfe worthy euery way to be detested of thee These are the things which wee ought to behold and to make our vse and profite of from this so fearefull a spectacle whereby we see both heauen and earth to be shaken And what then Shall wee alone be stonie and without sense Thus farre Maister Beza Hom 27. in hist. Pass Nâ—w we reâ—urne to our owne course Question What is our dutie to be learned from this that our Sauiour Christ after he was condemned refused not so long as he was able without fainting to beare his own materiall Crosse which his Persecutors had laied vpon him yea and that afterward also hee patiently endured to bee crucified vppon the same Crosse Answer We may iustly take forth this further lesson from hence that it is our dutie patiently to beare not onely one or two but euery affliction which it shall please God to lay vpon vs for our Sauiour Christs sake and the testimonie of his truth Explication proofe We may iustly doe so in deede The Duties in respect of his crucifying For as hath beene obserued in the like consideration before seeing our Sauiour did beare his crosse and endure the shame c. to satisfie Gods wrath for vs we ought to endure the crosse to declare our thankfulnes to him c. yea euery one to beare his owne crosse Luke 9.23 Simon the Cyrenian at the first compelled by the souldiers onely to beare a part of the materiall and wooden crosse of our Sauiour to the place of execution is afterward honoured of God in the record of the holy Storie in insomuch as hee became a faithfull Disciple of Christ willing to beare his owne crosse if neede should so haue required as it may appeare euen by this that he is so diligently described both he and his Sonnes Alexander and Rufus as wee reade Marke 15.21 So ought euery one of vs to be willing to doe as God shall shew it to be his good and holy will in the time and season thereof The same vse doth the holy Apostle make from the
from Ierusalem to Emmaus And last of all the Apostles of our Sauiour Christ ExplicatioÌ„ proofe For the testimony of the holy Angells reade Matth. 28.5.6 Marke 16.6 Luke â—4 4 â— Iohn 20.12.13 The Euangelistes Matthew and Marke doe make mention onely of one Angell because there did but one speake vnto the women But Luke Iohn do testifie of two therefore ascribe the speech to both of them because he that spake not did neuerthelesse giue consent to all that was spoken as well as if he himselfe had spoken the same And herein let vs obserue the readinesse of the holy Angells to shew themselues seruants vnto our Sauiour Christ as well in the publishing of his resurrection as they had done before in the publishing of his birth This may leade vs to consider further of the most high excellency of our Sauiour Christ in that the holy Angells are willingly and dutifully seruants vnto him And likewise the great loue they beare vnto those which are belonging to Christ euen for that loue and reuerence sake which they beare to him as appeareth by their most gentle and comfortable speeches vnto the women Touching the Saints that rose from the dead we heard but a while since from the testimony of the Euangelist Matthew chap. 27.52.53 that our Sauiour raised them vp to be reall witnesses of the vertue and end of his resurrection which is to raise vp the bodies of all the elect in due time to the possession of eternâ—ll life Yea and considering that the end of their resurrection was vndoubtedly such as wee haue said wee may without vanitie of curious speculation furthermore conceiue of them that they did by word of mouth testifie the resurrection of our Sauiour to those vnto whom they did appeare Of the testimonie of the Souldiers wee reade Matth. 28.11 the which their testimonie notwithstanding it was not willingly yeelded for any loue of the truth but rather against their will yet may it be vnto vs as a testimonie of good credite considering therein that the hand of God did inforce them to acknowledge the truth though they were willing by and by for filthy lucres sake to giue forth a false rumour as if his bodie had beene stolen away by his Disciples while themselues were asleepe c. But the vanitie of this lye is palpable euen in it selfe For how vnlikely is it that his poore daunted Disciples should dare attempt such a matter Likewise how vnlikely that none of the souldiers should bee more waking then others to heare so great a noyse as must needes bee by remoouing of the great stone c Moreouer how absurd is it that ther should be no pursuit made after these graue-robbers And besides it is not to be neglected of vs that as the holy Euangelist reporteth not all but some of the watch came to the high Priestes the rest verie likely were more constant in speaking to others that which they were most deepely conuicted to bee the truth So then let the wicked Priestes and Elders be as bountifull as they were to corrupt the false souldiers to giue foâ—th their grosse lye let the wicked souldiers set the truth to sale for mony and sell their soules to the diuell let all foolish and reprobate Iewes giue credite to this senslesse rumour that the body of our Sâ—uiour was stolen out of the graue yet vnto vs their owne first report if we had no other testimony should be sufficient to confirme vs and to detect and ouerthrow their after lye as that which came to late and is altogether too weake to dispossesse the truth it hauing already taken sure possession in the hearts of all the children thereof Concerning the testimony of the godly women whom both the holy Angells and also our Sauiour himselfe authorised to bee witnesses of this publike and common truth though by priuate message onely to the Disciples wee reade Matth. chap. 28.7.8 Marke 16.7.8 Luke 24.8.10 Iohn 20.17.18 Concerning these women witnesses though the Euangelist Iohn doeth make mention onely of Marie Magdalene because shee was the first yet the Euangelist Matthew nameth the other Marie also whom Marke noteth to bee the mother of Iames the lesse and of Ioses ch 15. verse 40. and ch 16.1 with whom also he doth in the same places reckon Salâ—m And Luke beside these nameth Ioanna yea and addeth that there were other women also with them as wee may reade in the places euen now alledged out of him all of them being no doubt wise godly and reuerend women worthy of credite in the report of this most graue matter which was committed vnto them howsoeuer the most of the Disciples to whom they made report thereof would not at the first beleeue it but esteemed their message no better then as if it had beene a thing deuised of their owne heads as wee reade Mark. 16.11 and Luk. 24.11 It is like also that some of the women were more weake then other at the first yea so as they seeme vnfit either to receiue or to deliuer the message of the Angell as appeareth by that which Marke writeth chap. 16.8 For he saith They went out quickly and fled from the Sepulchre Yea as he saith further they trembled and were amazed neither said any thing to any man c. Neuerthelesse we may assure our selues that they did recouer themselues out of their feare yea so far that some made faithfull report of that which they saw so soone as they were gone to the disciples Of the which we shall haue occasion to consider more afterward Fiftly for the testimony of the two disciples who went from Ierusalem to Emmaus reade Luke 24.30.33 and 35. And Mark 16.12.13 Of the which likewise more afterward Finally albeit the holy Apostles not yet indued with the extraordinarie gifts and graces of the holy Ghost did at the first doubt againe and againe and were all very weake to beleeue that our Sauiour was risen though some more weak then other yea so as the weakest of these women might iustly haue shamed them yet after they had vanquished their vnbeliefe they became not onely priuate witnesses as the women were but publike witnesses and preachers of the Resurrection wi h speciall power and authoritie from God to the certifying of all the Nations of the world herein For the which read Luke cha 24.48 Now saith our Sauiour ye are witnesses of these things And Act. 1.8 Ye shall receiue power of the holy Ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the earth And in the same ch ver 22. the Apostle Peter speaking for the election of one to be an Apostle in stead of Iudas whose roome was vacant he saith thus Of those men which haue companied with vs all the time that the Lord Iesus was conuersant among vs Beginning from the baptisme of Iohn vnto the day that
it to the full he might the more clearely discerne how greatly hee was bound to glorifie God in that behalfe The which duty likewise all of vs ought to learne to performe better then we haue done both for our enioying of our bodily and naturall sight and also yea chiefly for the gift of that spirituall light of heauenly knowledge and vnderstanding which our Lord Iesus Christ hath bestowed vppon vs by his reuealing of himselfe in his most holie worde and Gospell vnto vs. But let vs come to the particulars concerning the appearance of our Sauiour to Mary Magdalen which was the first proofe whereby hee made it knowne that hee was risen againe from the dead as hath beene alreadie obserued In the first place therefore of this first appearance of our Sauiour hee did not as was answered forthwith make himselfe knowne vnto this Marie For so the text saith that though she hearing one to come behind her turned her selfe backe and looked vpon him yet she knewe not that it was Iesus Yea more then this the text sheweth further that albeit our Sauiour spake to this Mary vsing the same wordes which the holy Angel vttered saying Why weepest thou And againe Whom seekest thou The first words admonishing her to leaue weeping the other tending to put her in hope that shee should finde him whom she sought yet she did not for all this know our Sauiour But still her mind was carried in a longing after his dead body so strong is affection when it is once possessed with an errour Sir saith she if thou hast borne him hence tell me c. Whence we may iustly admonish our selues to take heed how we giue libertie to our affections without good reason or ground and direction from the word of God For if we doe so we shal easily fall into sorrow and in sorrow keepe no measure euen for that wee ought not to be any whit sorrie at all or contrariwise to be merrie and pleasant at that wherein there is no cause why wee should take the least pleasure or sport Yea without direction from the word of God wee shall vnder an opinion of religion and godly sorrowe fall through blinde deuotion into superstitious or needeles sorrowe we knowing in truth neither why nor wherefore as we vse to say But it may be demanded what the reasons were why Mary did not knowe our Sauiour Christ seeing we cannot thinke but his stature countenance and voice were answerable to that they were before we answer that the chiefe reason was that her eyes were withheld and restrained for a time by the diuine and retentiue power of our Sauiour himselfe that she could not knowe him like as it is saide afterward in expresse wordes concerning the two Disciples Luke 24.16 that their eyes were holden that they could not knowe him Secondly here it is manifest that our Sauiour appeared to Mary in another habit or kind of apparell then he had accustomed to weare so that he was induced to think that it was some Gardener that was to ouersee or dresse the garden who spake vnto her Thirdly it is to be considered that our Sauiour spake to her hitherto as it were a loofe in generall termes onely Woman why weepest thou c. These therefore may be the causes why Mary did not yet know our Sauiour though he was the man whom she sawe and heard to speake vnto her Now if any should further inquire in this place how our Sauiour rising naked out of the graue got that apparell wherein hee thus strangely appeared to Marie wee may well answere that it is a vaine question to be stood vpon considering the almightie power of him whose resurrection we now speak of who had all things both in heauen and in earth at his cōmandement could by his word create what pleased him in a moment and againe turne what hee would into nothing so soone as it should seeme good vnto him Finally if it be asked why our Sauiour would not at the first instant make himselfe knowne to Mary we may well conceiue that he tooke this course to the end he might affect her the more with the greatnes of the blessing which he vouchsafed her when afterward he should make himselfe known And that then it might worke the more deepe and assured impression in her heart But leauing these things we come now to the third point to wit how our Sauiour made himselfe known and that was as the text of the holy Scripture sheweth by his calling of her more familiarly by her proper name Mary And the same no doubt in such gracious and kind manner as he had vsed to doe before his death he therby shewing himself also to be that good shepheard who knoweth his owne sheepe and calleth them by name Iohn chap 10.3 Herevpon Mary though as it seemeth shee was minded to goe some other whither to see whether she her selfe could peraduenture spie out where the body of our Sauiour should be laide she turned backe againe And by this voice the spirit of our Sauiour no doubt inwardly inlightening and chearing her heauie heart she is incouraged to answer Rabboni that is to say as the Euangelist interpreteth Maister Whereby it is euident that now she was brought to the knowledge yea to the accknowledgement of him that before had spoken to her to be Christ both her and our Rabbie Maister and Teacher And hence also may wee well conceiue that it is no maruel though the ministerie of the word of our Sauiour Christ no more then the outward sound of his own voice to Mary can work no true knowledge and faith in him to saluation vnlesse it please him by his holy spirit most louingly and particularly to apply it to euery one of vs as it were by the calling of vs seuerally by our own proper names Verily no generall discourses with our selues in our owne mindes or with others in wandering conferences will doe it The word must be applied and imbraced in the secret and as it were closet of euery mans own heart and conscience And touching Mary that she vpon our Sauiour his particular naming of her not so much by his outward voice as internally by his holy spirit did know him to be hee the very same and no other it may appeare plainely by her behauiour toward him in that casting her selfe downe before him at his feete with a desire no doubt to kisse them with like affection to that whereof we read to haue beene as it is like in another like good and godly Mary Luke 7.38 and as we read to haue beene in those other women Mat 28.9 she giueth him that diuine reuerence and worship though with some weakenes which surely she would not haue yeelded to any other man Hence therefore it is that our Sauiour Christ as was answered in the fourth place taketh the occasion to instruct Mary and by her vs also how both she and we and all other ought to be affected toward
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌ„tly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ„ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâ—ciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâ—angelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant â—he eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâ—h a minde to coÌ„municate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌ„dly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
Receiue the holy ghost added to his actioÌ„ of breathing vpoÌ„ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ„ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ„ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâ—e vp their hearts to a further expeâ—tation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ„ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him â—s we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâ—ng so greatly shaken as they weâ—e would forthwith haue giuen ouer all â—nd betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râ—ceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ— as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â— vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â— They that are châ—ldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â— 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌ„d the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌ„d and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ— from the dead the third day Luke 24.46 ExplicatioÌ„ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâ—h but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
proceedings so as wee neede not feare the censures of any that proceede not Apostolically and according to the minde and will of our Sauiour himselfe made knowne vnto vs in hâ—â— Gospell And hence it is that the churches of Christ at this day doe securely despise all Popish excommunication and curses though they bee with booke bell and candle as they say Thus then we see what the meaning of our Sauiour is in that he saith to his disciples in regard of their Apostolicall function ministery in his name by vertue of his diuine commission whosoeuers sinnes ye remit they are remitted and whosoeuers sinnes ye retaine they are retained And accordingly no doubt they did through the grace of our Sauiour most discreetly and faithfully fulfill their office and ministerie and the effects heere promised and assured did out of question follow the same as the holy story of the Acts of the Apostles written by the Euang Luke and their owne holie epistles doe make it very euident and plaine both from their more publike and generall preaching and also from their more priuate and particular proceeding Question But that from the holy Apostles wee may come to our selues and all the Churches of our Sauiour Christ succeeding them euer since the fulfilling of their course are we to thinke that all this power and authority and the powerfull effects of the ministerie of the Gospel died with them Answere No. Wee may in no wise thinke so For as the ground and foundation of the ordinarie ministerie it selfe was laide in their extraordinarie ordination and calling so likewise was the ground and foundation of the ministeriall power and authoritie thereof in the name of Christ laid in that extraordinâ—rie power and authoritie which was committed to them Differunt pastores ab apostolis non quod ad substantiam ministerij attinet positam in doctrina et sacramentis sed quod ad modum vocationis et authoritateÌ„ Piscator in Math. 28.10.20 That is Pastors differ not from Apostles as touching the substance of Ministerie which consisteth in doctrine and Sacraments but in respect of the manner of their calling and in the measure of their power authority It is vndoubtedly true For so not onely doth the promise of our Sauiour declare in that hee saith Hee will bee with his Apostles to the end of the world which of necessitie must be vnderstoode of his presence with them to make good and vphold that ordinarie ministerie which they should by his appointment ordaine and plant in all Churches but it appeareth also by that which our Sauiour had saide before that he would so suâ—ely build his Church that the gates of hell should not vanquish it Math. 16. And by that which we reade chap. 18.15.16.17.18.19.20 Where hee establisheth a perpetuall power to the Church for the staying of offences and trespasses or as neede should require for the censuring and correcting of them with spirituall corrections euen to the cutting off of obstinate persons from the communion and fellowship of Saints It is true in deede that the apostolike office had diuers things proper to it as wee haue seene before namely that they were sent immediatly from Christ that they were appointed to be the first founders and the very chiefe or maister builders of the Churches of our Sauiour Christ and that also ouer all the world To the which end they were furthermore endued with an extraordinarie measure of spirituall gifts and graces and likewise with a power of working miracles more then ordinarie Finally they were ordained by the sacramentall breathing of our Sauiour Christ vpon them to the end they might be euery way authorized aboue all exception In all which respects none can be said to succeede them Neuerthelesse that the ordinarie Ministers of the word and sacraments euen to the end of the world should not haue the like authoritie in their limited places succeeding in the like office appointed by one the same Ie Ch to the same end of gathering together the Saints for the worke of the ministrie and for the edification of the body of Christ till wee all meet together in the vnity of faith knowledge of the Son of God vnto a perfect man vnto the measure of the age of the fulnes of Chr. c. Eph. 4.11.12 c. it is without all reason what differences our limitations so euer there be betweene the one and the other in some circumstances either in number or in measure of gifts or in particularity of place or residencie or in any other thing It is of necessity that the ordinary and perpetuall ministery of the word and sacraments should haue an effectuall power and authority giuen vnto it euen such a power as is deriued from the grand commission of the Apostles and is in substance all one with theirs insomuch as they must so feede and gouerne the flocks and congregations committed vnto their care and charges as they may vphold and maintaine the same doctrine and sacraments of our Lord Iesus Christ deliuered at the first to the Apostles among them and seeing they must so order the persons and liues of the same their flocks and congregations as much as in them lyeth that they giue no publike offence nor bring any euill report and slander vpon the Gospel of our Sauiour Christ It is not as many thinke that the Minister of the word hath nothing else to doe but generally to deliuer his doctrine and then to leaue his people to themselues to doe as they thinke good without reproofe of their disobedience to that doctrine which hee in the name and authority of God hath taught vnto them For the word is giuen by diuine inspiration as well to improue errours of iudgement and to correct disorders of life as to teach the truth and to instruct in righteousnesse 2. Tim. chap. 3. verse 16. It is not a formall and outward worshippe onely which the Lord requireth but a worshippe to be performed in spirit and truth ioyned with the power of godlinesse of life And this will not be obtained without a powerfull ministery to the subduing of the diuell and the strange rebellion of our nature To this purpose though we cannot stand neither doth it belong vnto vs to determine all things belonging to this so great and weighty a matter yet thus much we may and ought to teach and affirme that of Ministers of the word and of people committed to their seuerall charges of what degree and condition soeuer they bee whether King or Kesar as they say noble or of meane degree neyther the one that is the Ministers of the Gospel through any ambition and pride doe eyther arrogate too much vnto themselues or of a seruile and base minde prostitute that authority which our Sauiour hath giuen them to the contempt and reproach of any whosoeuer nor that the other that is any of the congregation eyther of profanenesse doe esteeme too lightly of the ministerie of those whom
God hath set ouer them as if it were of no power and authoritie or of a superstitious and slauish feare to attribute more then is meete as if they had an absolute power ouer their soules and consciences to rule and reigne ouer them at their owne will and pleasure That these extreamities are carefully to be auoided both of Ministers of the word and also of all sorts of people both experience reason may plainely confirme vnto vs. And first for experience yea euen wofull experience both of ambitious and proud arrogating of too much and also of seruile and superstitious yeelding too much the Romish both prelacie and laitie are most palpable and grosse examples The one in obtruding their infinite lawes and ceremonies and censures vpon the consciences of the people with confessions penances satisfactions and superstitions aboue all number and measure without anie regard of the pure lawes and liberties of the Gospell of our Lord Iesus Christ The other in yeelding their neckes and soules vnto the same in most blinde and superstitious deuotion as if they must otherwise goe into their fained fire of Purgatorie and as if they could not otherwise possibly be saued And on the contrary for experience of prophane contempt of the ministerie and ministers of the Gospell at the hands of their people and likewise of too timorous and abiect a course of ministerie yea and of too base and contempâ—ible Ministers to the emboldening of wicked contemners to harden themselues in their contempt would to GOD that wee our selues and our people professing the Gospel were not in eyther respect two vnworthy examples Albeit wee cannot excuse all Ministers neither for presuming aboue that they haue good warrant from their Lord and Master to doe For the which they shall no doubt giue an heauy reckoning at the day of account whosoeuer they be Thus verily common experience sheweth euery way exceeding great extreamities both on the one hand and on the other as well among the Ministers of the word as among the people committed vnto them The world is commonly euermore in extreamities But oh how happy are they both Ministers and people whether Magistrates and Princes or any other who haue learned from the Gospel to walke in the true faith and o-obedience of the Gospel when neither Minister of the word requireth neither more nor lesse of the people then his Lord and Master Christ Iesus the Lord of life and glory hath commanded him that is no more then may serue best to the glory of God and furtherance of their saluation neither people nor Princes and Nobles refuse to yeeld that to their faithfull Ministers of the word and to their ministery in the Gospel which their Lord and Sauiour doth in his Gospel command them for his sake and for the honour they beare to them that is dutifully to be taught and guided by them according to the word of God For then surely shall the faithfull Minister be incouraged to doe his dutie with singular ioy to himselfe and to the vnspeakable comfort of his people He should teach them the truth purely he should reproue sinne without bitternesse hee should incourage and comfort them without flattery he should boldly admonish and warne them to take heede of dangers hee should alwaies be in good hope of victory against sinne and Satan that they should not preuaile among his people Then surely would the God of peace and our Sauiour Christ the Prince of peace the hope and glory of his people and the holy Ghost the Spirit of all truth true consolation be among them yea they should dwell among them euen in the hearts and mindes both of Minister and people The word should be profitable the Sacraments should be helpefull prayer should be effectuall euery part of the ordinance of our Sauiour should further the saluation of euery one that should christianly that is sincearely and without hypocrisie submit themselues vnto the same But contrariwise when the people despise their Minister thinking too well of themselues and hating to be rebuked for their sinnes and likewise when the Minister doth bitterly and prowdly lift himselfe vp against the people or debaseth himselfe too farre for feare or flattery and so giueth place to wicked ones that rebell against the Gospel then all things tend to the eternall destruction of all and not to the saluation either of Minister or of people Then all preaching prayer Sacraments and all things else are made deuoid of all sauing health And these are the reasons beside common experience which may iustly moue all both Ministers and people either of them in their places to approue themselues faithfull and dutifull to the Lord Iesus Christ euen as they tender his glory and their owne saluation Otherwise if we perish our destruction shall lie vpon our owne heads For the Gospel in the owne nature is giuen for edification and not for destruction And therefore in the name of God let vs calling vpon God for his grace labour vnfeinedly and in all subiection of our soules vnto God and our Lord Iesus Christ to make our best vse and profit of all his ordinances to our saluation Let vs hold our selues to the excellent moderation of the holy Apostle 1. Cor. 4.1 2. Let a man so thinke of vs as of the Ministers of Christ c. And 2.1.24 Not that we haue dominion ouer your faith but are helpers of your ioy Reade also 1. Thes 5.12.13 and Heb. 13.17 and 1. Pet. 5.1 2 3 4 5 c. The which great and manifold grace God of his infinite mercy euen for our Lord Iesus Christs sake and by the effectuall working of the holy Ghost grant vnto vs euen for his owne glories sake Amen These things of singular weight and importance are very deepely to be weighed and pondered of vs in this eight particular The last particular is yet behinde to wit the promise which our Sauiour made to his Disciples that he would furnish them with all meete and suffâ—cient graces to the performance of their Apostolike office before he would employ them in the same Qu. In what words is this promise expressed Let vs heare them againe An. The Euangelist Luke recordeth the words of our Sauiour to be these 49 And behold * The word is apostello I will send the promise of my Father vpon you but tarrie ye in the Citie of Ierusalem vntill ye be endewed with power from on high Thus indeede we reade in the 49. verse of this last chapter ExplicatioÌ„ In the which last particular belonging to this fift appearance of our Sauiour after his resurrection we haue first to call againe to minde the Deitie of our Sauiour Christ in that he promiseth to send the holy Ghost For the holy Ghost cannot be sent by or from any but by and from God to wit from the Father by the Sonne And though as hath beene obserued before that by the holy Ghost is meant the gifts of the holy
though we see not either to the mystical transubstantiation of the bread in the Sacrament into the very true body of our Sauiour Christ or to the consubstantiation of the body with the bread or to the inuisible presence of the body euery where without the Sacrament doe most grosly and erroneously misapply these words of our Sauiour insomuch as it is so farre off that those monstrous opinions haue any warrant in the holy Scriptures that they are directly contrary to all that which the articles of our faith do teach assure vs concerning the truth of his naturall body that it is but in one place at once and that wheresoeuer it is or hath beene that it is and hath beene alwaies both visible and touchable as our Sauiour himselfe hath plainly giuen vs to vnderstand both in this and also in his former appearance Moreouer wee considering duly of the holy ends wherefore our Sauiour retained the print of his wounds in his most glorious and holy body for a time namely to giue assurance of his resurrection and thereby also to assure vs of the blessed fruit of his death and enduring of those wounds themselues which was to satisfie Gods wrath iustly bent against vs c. and considering also the holy vse which Thomas made of the seeing of them it cannot but be a most horrible thing for vs to thinke of the cursed blasphemies of those which in their fury or otherwise prophanely and wickedly sweare by these wounds of our Sauiour Thus much briefely concerning the proofe of the resurrection of our Sauiour Christ by his sixt appearance And vnto this the Euangelist Iohn drawing toward the conclusion of his booke addeth a certaine aduertisement as it were by the way giuing to vnderstand that whereas he euen as he was directed by the holy Ghost The proofe of his resurrection by his seuenth appearance whose Secretarie he was had set downe but a fewe appearances of our Sauiour and accordingly but a fewe of the miraculous workes which hee had wrought for the confirmation of his resurrection and minded to set downe but one appearance more that yet neuerthelesse our Sauiour shewed himselfe oftener then he minded to rehearse the rather because he knew well that sundry other were mentioned by other of the Euangelists And hee giueth to vnderstand likewise that he wrought many other signes then he would speake of According to that of the Euangelist Luk Act. 1.3 He presented himselfe aliue to his chosen Apostles after that he had suffred by many * Tecmeriois certis seu indubitatis signis et indicijs Eiusmodi namque signa quae necessariaÌ„ et demoÌ„stratinaÌ„ consequentiam habent Tecmeria vocantur infallible tokens being seene of them by the space of fourty daies c. And therwithal the Euangelist Iohn doth very notably shew in few words the principall ends and vses both of the resurrection of our Sauiour also of all the proofes confirmations therof namely that we and all other to whom they are reported recorded might therby be brought to the faith so be saued So that hereby he manifesteth vnto vs the excellencie of this hiâ—tory of our Sauiour his resurrection most worthy to be diligently regarded of all Christians But let vs heare the words of the Euangelist himselfe to this purpose Question Which are they Answer 30. And many other signes also saith S. Iohn did Iesus in the presence of his disciples which are not written in this booke 31. But these things are written that ye might beleeue that Iesus is the Christ the sonne of God and that in beleeuing ye might haue life through his name Explication From these words we may see plainly that the meaning of the holy Euangelist is such as hath bin already expressed As if he should preocupate or preuent meet aforehand with that which might be obiected either against him self because he spake of so few appearances of our Sauiour or to the preiudice of the other Euangelists for setting down somewhat more affirming that both by them by him there were appearances signes enough set down for the confirmation of faith vnto saluation which is the end scope of all signes and appearances and also euen of the resurrection it selfe The which being obtained there is no further need of appearances or signes whatsoeuer Yea therwithall the Euangelist doth with like breuity very notably shew vs the sum of that which we are to beleeue namely that Iesus is the Christ the sonne of God In which words is contained a plaine declaration both of the most diuine person and also of the most holy and blessed office of our Sauiour on our behalfe For by the name of our Sauiour Christ the Euangelist doth not meane the bare titles whereby he is called but all whatsoeuer is signified by them in the holy scriptures the which he assureth vs to be fully verified in him whose resurrection he reporteth vnto vs. And thus also wee put a difference betwixt these words the last of this 20. ch those in the end of the book in the two last verses of the next chap. like vnto theÌ„ because these do more specially concerne the particular history of the resurrection of our Sauiour but they are to be extended to the history of the whole booke and to all the works which our Sauiour did before his death as well as after that he rose againe THese things thus inserted we come now to the seuenth appearance of our Sauiour as it followeth in the next chapter which is the last of the Euangelist Iohn Concerning which let vs first of all heare the words of the Euangelist Question How doth he report this appearance Answer After these things saith the Euangelist cha 21.1 Iesus shewed himselfe againe to his disciples at the sea of Tiberias and thus he shewed himselfe 2. There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of his disciples 3. Simon Peter said vnto them I goe a fishing They said vnto him we also will goe with thee They went their way and straightway they entered into a ship that night caught they nothing 4. But when the morning was now come Iesus stood on the shore neuerthelesse the disciples knew not that it was Iesus 5. Iesus then said vnto them * Paidia pueri children Sirs haue ye any meate They answered him No. 6. Then he said vnto them Cast out the net on the right side of the ship and ye shal find So they cast out and they were not able at all to draw it for the multitude of fishes 7. Therefore said the disciple whom Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord he girded his coate to him for hee was naked and cast himselfe into the sea 8. But the other disciples came by ship for they were not farre from the
Land but about two hundreth cubites and they drew the net full of fishes 9 As soone then as they were come to the Land they saw hote coales and fish laid thereon and bread 10. Iesus said vnto them Bring ye of the fishes which ye haue now caught 11. Simon Peter stepped forth drew the net to Land full of great fishes a hundreth fiftie and three and albeit they were so many yet was not the net broken 12. Iesus said vnto them come and dine And none of the disciples durst aske him Who art Thou seeing they knew that he was the Lord. 13. Iesus then came and tooke bread and gaue them and fish likewise 14. This is now the third time that Iesus shewed himselfe to his disciples after that he was risen againe from the dead And so forth to the 24. verse The history of this appearance of our Sauiour as well saith that godly learned interpreter M. Beza is left vnto vs by the sonne of God as an inestimable Treasure containing in it a more expresse testimonie of his resurrection diuine power c. then all the former Let vs therfore vse all good diligence in searching after the right vnderstanding and vse of it as after a iewell of an vnknowne price To the end we may the better reape the fruit of it we are to coÌ„sider of it as well in regard of the circumstances as of the appearance it selfe in the same order which the text it self prescribeth vnto vs. Question How is that Answer First the time is noted when our Sauiour made this appearance Secondly the persons to whom Thirdly the place where Fourthly the manner how which also includeth the occasion Fiftly the end and scope of the appearance which is to be gathered from the speeches and actions of our Sauiour together with the seuerall effects of the same This is the order of the text in deede Let vs therfore accordingly consider of them And first concerning the time Question What is to be said of that Answer The time was such as gaue or rather wherein our Sauiour himselfe both gaue and also tooke the most fit occasion that might be not onely to shew himselfe againe but also to declare his most gratious and diuine power and prouidence For it was in a certaine morning when his disciples had beene fishing all night but could get nothing ExplicatioÌ„ It was so in deede as we shall haue speciall occasion within a while hereafter to obserue when once we shall come to speake of the occasion of this appearance contained in the third and fourth verses Otherwise as touching the time the Euangelist Iohn speaketh indefinitely saying that it was after the eight day mentioned before when he appeared the second time to the eleuen But it was the first time to Thomas and so he maketh it now the third time that he appeared to some of his choise disciples and with them to Thomas the second time as it is plaine in the second and fourteenth verses It may be also Quicquid vno â—ie gestum fuerat sub manifestatione vna complectitur that as M. Caluin obserueth the Euangelist Iohn reckoneth all the appearances of the first day for one because they were vpon the same day and that also without any long intermissions But this hindreth not why we should not reckon it for the seuenth appearance in our comparing of all the Euangelists together in a more particular account Neither is the iudgment of M. Beza to be lightly esteemed coÌ„cerning the times of his appearance who thinketh that it was neere though I knowe not whether altogether so neere as hee speaketh vpon the time of the ascension of our Sauiour For so it is very likely Hom. 8. in histor Resurr Paulo post initiuâ— by comparing the Euangelist Iohn not onely with him but with the rest of the Euangelists With himselfe because as we haue seene in the conclusion of the former chapter his words tend to this end that hee would not stand vpon many particulars and therefore hasteth to this speciall one one of the very last the which with the rest might suffice for the confirmation of the truth of his report concerning the certainty of the resurrection of our Sauiour And in the latter part of this chapter the speeches of our Sauiour to Peter are speeches tending as wee may say to a holy farewell in that hee so earnestlie admonisheth him of his duty in feeding his sheepe after that hee should be gone and in that hee telleth Peter before hand what kinde of death it was euen the death of martyrdome which hee was to prepare himselfe vnto Such likewise is the answere of our Sauiour to Peters question about Iohn in that hee saith If I will that hee tarie till I come what is that to thee Followe thou mee Thus I say if we compare Iohn with himselfe it is very likely that this appearance of our Sauiour was neere vpon his ascension The likelihoode of the same may likewise appeare as was further more said by comparing the Euangelist Iohn and the rest of the Euangelists together For all of them hast to the ascension of our Sauiour after they haue set downe the proofe of his resurrection by those manifolde appearances of his on the same day that hee rose againe And more particularly like as Saint Iohn telleth vs that the place where our Sauiour appeared at this time was in Galile Saint Matthew reporteth chap. 28.16 that our Sauiour a little before his ascension appeared to the eleuen on a mountaine in Galile Which also was likely to be shortly after this time of the fishing of diuers of them being now in Galile euen so soone before the ascension as they might conueniently returne backe againe to Ierusalem and thence to Bethania and to the mount of Oliues from whence at the last our Sauiour ascended vp into heauen as partly the Euangelist Marke chap. 16.19 and then Luke chap. 24.50 and Acts. 1.12 giue to vnderstand Of the which more afterward Thus much concerning the time of this seuenth appearance of our Sauiour The persons to whom he appeared are next to be considered of vs. Question Who were they Answere The Euangelist Iohn telleth vs in the first verse that they were the same disciples of our Sauiour to whom he had appeared before And in the second verse hee sheweth who the most of them were euen by name ExplicatioÌ„ It is true For reckoning seuen hee nameth Simon Peter first Secondly Thomas to whom our Sauiour so gratiously shewed himselfe before and who as the Euangelist rehearseth againe was called Dydimus Thirdly Nathanael euen Nathanael of Cana in Galile to whom our Sauiour gaue that singular commendation Behold an Israelite indeede in whom is no guile Fourthly and fiftly the sonnes of Zebedeus that is Iohn this Euangelist himselfe and his brother Iames. Sixtly and seuenthly two other whom he doth not name it may be for that they were not of the eleuen
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
bodies sake which is the Church c. And more generally the Apostle Iohn affirmeth 1. Ep 3.16 that insomuch as our Sauiour hath laid down his life for vs therefore we ought also to lay downe our liues for the brethren And herein as the Apostle Peter saith we are partakers of Châ—ists sufferings 1. Ep 4.13 yea our Sauiour himselfe saith that he accounteth himselfe to suffer in and with all faithfull Christians whosoeuer shall suffer for his truths sake according to that rebuke wherewith the soule of persecuting Saule was pierced through Act 9.4 Saule Saule why doest thou persecute me In this part of imitatioÌ„ as wel as in the former it is meet indeed that the ministers of the word should be the first and principall according to the speech of our Sauiour directed to Peter Follow thou me Neuertheles it is also the dutie of euery one that is a Christian indeed in truth to account it his bounden dutie to put his life as it were in his hand to be willing to giue it for the testimony of Christ trusting in the grace of Christ that he will if need should so require strengthen him vnto it If we should not professe the name of Christ vnlesse onely so far as it might stand with our worldly profits and pleasures and but vpon condition we might enioy peace and friends c. as carnall Gospellers doe indent with God The proofe of his resurrection by his eight appearance what loue were this to God and our Sauiour This were no better then selfe-loue Nay it were worse For wee should herein goe about to make the will of God subiect to our will which were the most vnseemely and vnreasonable thing in all the world It were also in vaine yea rather a miserable thing for any to suffer for ill doing or for wicked heresie c. For such are no better then the diuels Martyres and such as shall be found like selfe-murderers guiltie of their own blood and most traiterous enemies to the glory of God But if wee shall professe the name of Christ and constantly obey his Gospel striuing lawfully whatsoeuer affliction and trouble ensue vpon it then behold as we doe coÌ„forme our selues in a right imitation of our Sauiour in afflictions so shall we be made comformable vnto him in his heauenly glory For so the Apostle saith Thou therefore suffer afflictions as a good souldier of Iesus Christ c. If we suffer we shall also raigne with him 2. Tim 2.3 12. Read also Rom 8.17.18 If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that wee suffer with him that we may be also glorified with him For I account that the afflâ—ctions of this present time are not worthy of the glory that shall be shewed vnto vs. And verses 28.29.30 Likewise 2. Cor 4.17.18 And 1. Peter 4 13. Reioyce in as much as ye are partakers of Christs sufferings that when his glory shall appeare ye may be glad and reioyce Thus much therefore of the speeches of our Sauiour directed more particularly vnto Peter in this his seuenth appearance though not for Peters admonition and instruction onely but also for the common instruction and warning of all as hath beene declared And so we conclud this whole appearance of our Sauiour with all his speeches and actions for this time beseeching God that as wee haue some good space of time continued in the laying open of these things which confirme the resurrection of our Sauiour so our harts may be more and more confirmed in the Article of our faith concerning the same For this is the generall vse and end both of all these appearances and also of those which are yet behind and of al the things done and spoken therein beside the particular vses which we haue seene in the handling of them And verily me think that we hearing that our Sauiour hath so often shewed himselfe to his Disciples working so many great works and continuing his speeches so gratiously vnto them but wee our selues must needes be put out of all doubt concerning the truth and certaintie of it together with them Now concerning the words of the Euangelist Iohn in the last two verses of this chap which are a general conclusion of the whole historie of the holy Gospel it shall not be amisse for vs to consider of them in a fewe wordes before we proceed to the other appearances mentioned by the other Euangelists and by the Apostle Paul as hath bin obserued before For they shall besides other instructions giue vs a good passage vnto them Rehearse his words therefore Question Which are they Answer 24. This is that Disciple saith S. Iohn who testifieth of these things and we know that his testimonie is true 25. Now there are also many other things which Iesus did the which if they should be written euery one I suppose the world would not containe the bookes that should be written Amen Explication Briefly concerning these words of the Euangelist we haue two things very religiously to consider of The first wee may cal a iustification of the vndoubted yea euen canonicall truth not onely of the history of the resurrection of our Sauiour Christ whereby we are assured of our iustification by him as we are afterward further to consider but also of the like certaintie of the truth of the whole history in such sort as it may iustly be reckoned in the catalogue of the holy Scriptures of God This iustification is double First from the holy testimony of the Euang. himselfe euen the Euang Iohn as the former description of himselfe compared with the present text doth euidently declare as hath bin obserued before The which Iohn as he was in especiall manner approued of Christ and sanctified to be a choise witnes to beare record of the word of God and of the testimony of Iesus Christ and of all things that he saw Reuel ch 1. v. 2. And verse 4. A brother and companion with other the faithfull seruants of God then liuing The proofe of his resurrection by his seuenth appearance in tribulation and in the kingdome and patience of Iesus Christ c. so hee is accordingly to be esteemâ—d acknowledged in the Church of God Secondly the iustification of this most holy Historie is made authenticall from the testimonie of many other faithfull Christians not onely Apostles but also many other of the which some were then liuing with the Euangelist Iohn Who no doubt knew the truth thereof by their eye and earewitnes partly by themselues and partly from those which did see and know the things contained therein Euen such brethren as the Euangelist maketh mention of as we heard euen now In which respect also hee speaking in our present text of his owne testimonie first in the singular number changeth his speech by by and saith in the person of many other beside himselfe And we knowe
of saluation knowne and assured to all that would by faith imbrace and acknowledge him to bee their Sauiour and that euen of the meere grace and fauour of God through him how worthie soeuer they bee in themselues of eternall death and condemnation In which respect the Gospel is called the word of reconciliation 2. Cor. chap. 5. verses 18 19 20 21. Not that our Sauiour would not haue the Law and the morall duties thereof preached for hee himselfe commandeth that euery man bee carefull to obey them but hee sheweth what that is which his Apostles and so all other the Ministers and Preachers of his holie word should principally intende And yet as touching the Lawe it appeareth thereby that though hee came not as hee himselfe professeth to destroy or vtterly to dissolue and loosen the authoritie of it catalusai but rather to establish it as it is a rule of righteousnesse and obedience to GOD yet he would not haue it preached otherwise then as being to the benefite of all true beleeuers fulfilled in him so by him who is the end and fulfilling of the Law in that the righteousnesse thereof is performed the curse is remoued and all transgression and guiltinesse of sinne is perfitly satisfied for touching all such as haue truly repented and haue vnfeined care to serue God in the obedience of it though they cannot fulfill it but in many things though to their godly griefe doe sinne against it as elsewhere hath beene more fully declared and as we may reade testified and confirmed Matth. 5 17. And Rom. 3.31 and chap. 10.4 and Gal. 3.24 and 1. Tim. 1.5 6 7 8 9 10. Now as touching the manner of teaching the Gospel which our Sauiour requireth that is contained in the word Preach the which according to the vse of the Greeke word cerusso or cerutto and more nearely from the Latine word Praeco which properly signifieth a Crier which vttereth things with a lowd voyce whether proclamations of lawes and edicts of Princes or of things set forth to common sale It is metaphorically or in a borrowed sense applied in the holy Scripture to signifie an earnest and zealous and audible publishing of the gratious message and counsell of God touching the saluation of his people according to that Isai 40.4 where Iohn the Baptist a most earnest and zealous Preacher is prophecyed of vnder the name of a Crier in the wildernesse And chap. 58.1 the Lord commandeth his holy Prophet to crie alowd And Ionah chap. 1.2 Goe to Niniueh and crie against it c. And againe chap. 3.2 Crie out that outcry that is preach the preaching which I bid thee The which open and earnest publishing our Sauiour expresseth elsewhere when he saith What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach you on the houses Matth. 10.27 And furthermore what is meant by preaching wee may more fully vnderstand by that which the Apostle of our Sauiour Christ Saint Paul writeth 2. Tim. 4.2 Preach the word saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine Preach the word saith the Apostle And because it might be demanded But what meane you by preaching He addeth improue rebuke exhort c. as though he should say This is preaching when the word of God and holie Scriptures are so interpreted that the truth is opened by collection of doctrine errour in iudgement is conuinced wickednesse of life is reproued slouthfulnesse to good duties is by exhortation chased away as much as may bee by the wise ministerie of the Preacher c. For to these ends are the holy Scriptures giuen of God to his church and put into the handes of his faithfull Ministers as the same Apostle teacheth in the same his Epistle in the end of the chapter immediately going before And all this must be done not in curious affected eloquence after the manner of Heathen Orators neither in affected obscuritie vnder a colour of profound learning as some of the heathen Philosophers haue done but in as much plainnes and simplicitie as may both best sute and answer the grauitie of the holy Scriptures and also be most fit for the edification of those that be the most weake and simple of the whole auditorie and congregation according to the example and instruction of the same excellent Apostle 1. Cor. 2.1 2 3 4 c. But of all that belongeth to the right manner of Teaching time will not serue vs to speake now Such as vpon this occasion desire to consider of this matter further may haue recourse to that which is set downe in the beginning of the former part of our Treasurie Onely let vs here obserue this one thing more concerning Preaching that this is the gratious meanes which the mightie Prince our Sauiour vseth to subdue his people by and that he differeth herein from all the Tyrants of the world who subdue people by fire and sword euen as much as heauen is distant from the earth For they destroy life before they teach the right vse of it or shew the way to a better c. The last point which wee are for the present to consider of is the end of Teaching the which as our Sauiour giueth to vnderstand in the words of his commission to his Apostles is obedience not in this or that instruction onely with neglect of any of the rest but in all things so farre forth as our Sauiour requireth of euery one both generally touching the common duties of christianitie and particularly touching the duties of euery man in respect of his seuerall estate condition and calling Qu. In what words doth our Sauiour expresse thus much An. Teaching them saith our Sauiour to obserue all things whatsoeuer I haue commanded you Explicatiō Our Sauiour meaneth whatsoeuer he had commanded them to teach euerie man what belongeth vnto him in such respects as were euen now mentioned According to that which the Apostle Paul writeth concerning himselfe and the rest in testimonie of their obedience to the commandement of our Sauiour Col. 1.28.19 We preach Christ the hope of glorie admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus wherevnto I also labour and striue according to his working which worketh in mee mightily And 1. Thessal 4.1 2. And furthermore we beseech you brethren and exhort you in the Lord Iesus that you increase more and more as you haue receiued of vs how you ought to walke and please God For yee know what commandements we gaue you by the Lord Iesus And 1. Cor. 11.23 concerning the supper of the Lord I haue receiued of the Lord saith the same Apostle that which I haue deliuered vnto you And the Apostle Peter 2. Epistle chap. 3.1 2. This second Epistle I now write vnto you beloued wherewith I stirre vp and warne your pure mindes to call to remembrance the
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
is no saluation it is the dutie of euerie one that belongeth to God to forsake himselfe and all wicked assemblies and to ioyne himselfe vnto it by imbracing the same faith and liuing in obedience to the same word and Gospel of God our Sauiour Christ with a godly care of preseruing the holy vnitie and peace thereof And to this ende it is furthermore the dutie of euery true member of the Church to associate and ioyne himselfe to some particular Church or congregation of the people of God and therein to continue and abide It is likewise the dutie of all particular and visible Churches as well as of the whole Church generally faithfully to imbrace testifie and vphold the truth of God committed to the custodie of it Finally wee doe all stand bound alwaies to inlarge our hearts to blesse and praise the Lord for the largenes of his mercie thus vniuersally extended to all estates and degrees of people in euery nation and that also to euery generation since the beginning of the world but specially in these our dayes and since the time of the more full reuelation of the Gospel ExplicatioÌ„ proofe All these duties doe belong to this comfort by very good right and with good warrant from the word of God and as the matter speaketh very plainly to euery reasonable man euen of it selfe But let vs see something for the better confirmation of them vnto vs. And first touching the first branch of the answer we may well take one speciall proofe from the wordes of our Sauiour who is the onely head of this one Church Mat 16.24 If any man will followe me let him forsake himselfe and take vp his crosse and follow me Likewise Luk 9 23. Here is a plaine proofe that we must forsake our selues And herewithall very fitly are wee admonished that seeing we are to ioyne our selues to the militant Church here on earth that therefore also we must purposedly dispose of our selues to beare our part in the coÌ„mon afflictions thereof In which respect as likewise to shewe that we must forsake the societie of Idolaters and profane persons the example of Moses is very notable Heb 11.24 25.26 Read also Psal 26 v. 4.5 But we haue an expresse commandement confirmed by many holy reasons and perswasions 2. Cor. 6.14 15 16 17 18. Be not vnequally yoked with infidels c saith the Apostle come out from among them and seperate your selues saith the Lord himselfe Read also Reuel 14 6 7 8 9 10 11 And ch 18 4 5 6 7 8. The reason is for that no vncleane thing nor whatsoeuer worketh abomination or lyes shal enter into the kingdome of heauen but they which are written in the Lambes booke of life cha 21.27 Verily as there was no saluation in the dayes of Noah out of the Arke so is there at no time any saluation to those that are out of the Church of God Wherefore touching the second branch of the answer that it is our dutie to ioine our selues to the Church in the outward societie of it that is in the exercises of the true worship of God for the confirmation of faith c. it is that which our Sauiour Christ directeth his spouse to doe she being desirous to be guided by him Song of Songs ch 1. v. 6 7. And it may wel be hence obserued in that it is said The Lord added to the Church from day to day such as should be saued Read also Heb 10 25 ver 29. where the Apostle sheweth that there is danger of perdition to euery one that shall withdrawe himselfe after that hee hath once entered this holy fellowship For the third dutie of the whole Church and of all particular assemblies or congregations which is that they ought to be faithfvll vpholders and keepers and as it were pillars of the truth of God read Deut 31.9.10 11.12.13 The law was committed io the custodie of the Priests the Sonnes of Leui for the common benefite of the people of Israel that they might by theÌ„ heare learne feare the Lord God keepe obserue all the words of his lawe And in this very respect the Church of God is called the pillar and ground of truth 1. Tim 3 15. as we haue seene before And now that according to the last branch wee ought alwaies most instantly praise the Lord for the largenes of his grace mercy toward the infinite thousands of the lost posteritie of Adam the heauenly vision of Iohn may teach vs Reuel ch 5 v. 8.9.10 c. Whervnto also let vs ad this that much lesse ought we to repine or grudge at the receiuing of any the poorest or most sinfull to mercie but contrariwise to be so much the more yea more and more thankfull by how much God doth more plentifully magnifie the riches of his free mercie not onely toward our selues but also toward euery other and therefore to embrace them as brethren and to reioyce in them and for them to the great praise of our most gracious and mercifull God Such are the duties arising from the comfort of faith in regard of the vniuersalitie of the catholike church of God It followeth that we inquire into the duties of euery one in respect of the holiâ—es of it Question Which ought they to be Answer It is the dutie of euery member or particular person in the Church of God first to apprehend by faith the perfect holines of our Sauiour Christ who alone is the onely full fountaine thereof Secondly to seeke to be partakers of some portion of the ouer-flowings of this fulnes And thirdly to seeke to further and increase holines both in our selues and also in as many other as possibly we may ExplicatioÌ„ and proofe Seeing God hath made our Sauiour to be perfect sanctification and holines vnto vs 1. Cor 1 30. Colos 1 22 it were extreme folie not to lay hold on him most gratefully in this behalfe Yea and if we shuld not as it were open our mouthes wide to receiue of his fulnes a meet portion of his aboundant grace answerable to that Ioh. 1 15.16 And ch 7 ver 37.38.39 Read also ch 13.8.9 If I wash thee not saith our Sauiour to Peter thou shalt haue no part with me And the same is affirmed generally Heb 12.14 Without holines shall no man see the Lord. And 2. Cor 5.17 If any man be in Christ let him be a newe creature Olde things are passed away behold all things are become newe And besides how vnseemely yea how absurd a thing were it that any polluted and defiled member should be ioined to a most pure head and to the rest of the beautifull members thereof This must needes be a dishonour and an vtter disgracing to the whole body It were as if a man should goe about to make the glorious church of our Sauiour Christ like to that deformed image which Nebuchadnezzar sawe in his dreame the which hauing the head of
holines of life Answer Such as doe not beleeue that God hath a holy catholike or vniuersall Church can haue no true faith that they themselues are belonging to God neither can they haue any part in that happines and glory which belongeth vnto it And that without holines no mâ—n shall see the Lord it hath beene proued before Expli It is very certaine according to the testimonie of the Apostle The Danger of not beleeuing this Article Heb 12. verse 14. that no profane person such as was Esau shall euer see the Lord to his comfort And further that none haue God for their Father who haue not the Church for their mother in such sense as it is called the mother of vs all Gal 4 26. it may likewise be concluded from that which was obserued in the Comforts namely that calling and all true comfort and euen saluation it selfe is ministerially attributed to the wombe breasts and lap of the Church according to that Isai 54 1. and ch 64.8.9.10 c. And Psal 87 4.5 Let vs therefore deare brethren beloued of the Lord both yong and olde giue all good diligence that wee may learne to knowe and discerne the true Church of God from euery false Church and synagogue of the diuel Antichrist by the right ground foundation of it first and then by the true notes and markes of it The ground and foundation of the true Church is the doctrine of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone In whom all the building coupled together groweth vnto an holy Temple in the Lord. The outward notes markes of the true Church so farre as it is visible and may outwardly be discerned of vs are the publike preaching of the true Propheticall and Apostolical doctrine the right administration of the Sacrament c. as hath bin declared before In which respect most graciously hath the mercy of God shined vpon vs in this our age aboue many generations before vs insomuch as we need not wander from Sea to Sea to finde out a people professing the true worship of God but haue euery were neare hand and before our eyes such assemblies and congregations of true worshippers of God to whom we may comfortably ioine our selues And thus hauing learned to knowe and discerne the true Church of God and the particular congregations thereof let vs carefully ioine our selues to theÌ„ like as the Eagle hasteth to the dead corpse And being once come vnto the Church let vs beware that we neuer depart from it For euen hereby shall it be known that we are true members of the Church if we cleaue stedfastly vnto it According to that of the Apostle Iohn 1. Ep 2 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Neither can any withdrawe themselues from the church no not from the holy assemblies of it where they may be frequented without extreame perill of destruction to their soules as was declared before The erroneous and hereticall doctrines to be auoided as being contrary to the truth of this Article of our faith are many whereinto also very many for want of due care haue dangerously fallen And first that doctrine of the Papists which denying or at the least making small reckoning of the true notes or markes of the church the word and the Sacraments maketh those especially to be the true and constant markes of the true visible church which are not in truth any markes of it at all Likewise that doctrine of the same false teachers is to be auoided which altogether misconstrueth and peruerteth diuerse of those markes which may haue some place if they be rightly vnderstood The false notes which they make to goe constantly for markes of the true church are an orderly and interrupted succession of Bishops with a successiue ordination from hand to hand and with a supereminence of one place and Bishop aboue all the rest whence say they the onely true Church is to be denominated and determined and likewise a multitude of professors holding of that place of the Bishop there which they say is onely the Bishop of Rome Moreouer they tell vs that there must be as a marke of the true Church the continuance of the power of working miracles and also of prophecie to foretell of things to come with externall happines and prosperous successe aboue any other Church besides These are the false markes which the popish doctrine describeth the true Church by But they are in deede the proper notes and markes of the false boasting Antichristian Church specially euer since the time that they haue cunningly fitted all these things to the vpholding of their false Antichristian doctrine and to the resistance persecuting of the true doctrine of our Sauiour Christ and the Professours thereof and most of all that doctrine which concerneth his Person and office as our learned Defenders of the truth haue in their writings made it plentifully manifest against them which were too long and needlesse for vs to stand vpon now The notes and markes which they misconstrue and altogether peruert are antiquitie vniuersalitie vnitie powerfull effect of doctrine singular holines and deuotion of life and such like as Bellarmine the Iesuitical Proctour of the Popish Church reckoneth them to the number of fifteene in all For these beeing rightly vnderstoode they can by no meanes be appropriated to the Church of Rome such as it hath beene now of a long time For their doctrine wherein they dissent from the true Churches of our Sauiour Christ now departed from that Church it is newe and not that which was from the beginning Their vniuersalitie in making the Church of Rome the vniuersall Church is as if they should inclose orbem in vrbe the whole world in one Citie or at the least it maketh an exceeding great restraint of the large circuite of the Church of Christ Their vnitie is no better then a conspiracie against the truth of Christ The power of their doctrine nothing but a strong deluding of those that receiue nor the loue of the truth that they may beleeue lies through the iust vengeance of God as God himselfe hath threatned Their holines is but superstitious hipocrisie c. All these things both antiquitie vniuersalitie and the rest are onely to be found to haue beene in truth in the Churches that were before that euer tâ— e Church of Rome was called the catholike Church and since that time among those Christians and Christian Churches which haue either first depâ—rted themselues or else haue beene borne and brought vp since the departure of the former vnder a more kindly Mother then the Step-mother of Rome hath bin And this also wee doe well knowe that this Article of our beliefe was set downe many hundreds of yeeres before there was any
1. Tim 4 1 2 3. But the truth is that albeit like as the wooden legge fastened to a mans thigh is no true member of the body how like soeuer it be made to a mans legge and how feately soeuer it be fastened vnto it so neither is the hipocriticall Christian a true member of Iesus Christ what great and apparant shewe soeuer hee maketh Yet a true Christian may for a season be like a naturall arme or legge taken with the palsie and by reason thereof not able to doe his kindly office till it be recouered againe He may be also like to a man going a long iournie out of the which he may now and then easily straie till he be set into the way againe by some skilfull directour who knoweth that part of the way better then he Yea doubtles euen he that is the most expert Christian may and doth sometimes loose his way according to the saying of the Apostle Iames In many things we sinne all Neither is it in vaine that like as our Sauiour teacheth all yea euen the best of all to pray continually for the forgiuenes of sinnes so in these Articles of our Beliefe next this of the Communion of Saints followeth that other of forgiuenes of sinnes So that it may truly be saide and beleeued that all Saints here on earth doe stand in continuall neede of this most gracious priuiledge whereof he hath made this blessed grant to his Church We are therefore diligently to take heede that wee doe not misvnderstand this word Saints no more then that other of Communion as was obserued in the former place Now last of all as was saide all they that would be safe from the danger which followeth vpon the not beleeuing of this Article must diligently beware of all licentious profanenes and that they haue no fellowship with those that set themselues to hinder as much as they can all holy Communion and fellowship of Gods people Of the which notwithstanding there be some that glory to their shame when they haue brought any faithfull minister of the Gospell into disgrace and so something alienated the affection of the people from his ministerie as they thinke But alas it is the most pitifull and base yea the most wofull glory that may be It is the easiest masterie in the world to discourage many weake and vnsetteled Christians from going on forward in the waies of godlines Well were it that all such boasters would consider duly what befell Korah Dathan and Abiram in their like wicked enterprise against Moses Numb 16. For doubtles that fearefull iudgement of God may iustly serue to admonish all men to take heede not onely how they rise vp against superiour gouernours but also how they resist the least of those to whom God hath giuen any rectorie or authoritie to gouerne in his name Wherefore instead of this let ouery one that loueth the Communion of Saints and desireth to haue his part and portion therein carefully and religiously dispose of himselfe that hee walke very charily lest by any meanes hee should giue any the least offence to those that be weake For surely wee walke as it were among brittle glasses which if they be not very tenderly handled are easily broken Yea the strongest of vs are our selues but fraile vessels and if we take not good heed may easily rush against the rocke to our owne great hurt if not to our vtter destruction Not onely euill practises with purpose to hinder but also all loosenes in example and all vnkind neglect of mutuall furthering euery Christian his brother is very preiudiciall to the Communion of Saints and therefore on all handes are they all to be carefully shunned and auoided of vs. Thus much concerning the Article of the Communion of Saints Beliefe that to euery true member of the Church of God belongeth forgiuenes of sinnes The ground of the Article Question Answer NOw what followeth next in the Articles of our Beliefe I beleeue the forgiuenes of sinnes ExplicatioÌ„ So indeede is the word of beliefe yea euen with particular application to be repeated here as in the other Articles before and as it â—s after this to be repeated or at the least to be vnderstood againe And we are further also here to vnderstand thus much that we hauing seene in the two former Articles first that God hath a Church and secondly what manner of Church it is and what is the estate and condition of it more generally We are now henceforth to consider of certaine particular priuiledges and prerogatiues whereby God hath aduanced his Church and company of Saints aboue all other corporations companies or societies in all the world The number of these prerogatiues expressed in the Creed is small but the excellencie of them is exceeding great yea euen aboue all estimation and price The first of them to wit forgiuenes of sinnes concerneth more immediately the chiefe comfort and blessednes of the faithfull here in this presenâ— life The other two that is to say the resurrection of the body and euerlasting life to wit both of body and soule together after the resurrection these doe belong to their glorious happines or blessing in the kingdome of heauen Something hath vpon necessarie occasion beene spoken of euery of them For the forgiuenes of sinnes is a fruite of the death of our Sauiour Christ as we could not but then obserue And the resurrection of the body as also euerlasting life they are likewise fruites both of the same his death and also of his resurrection c. Neuertheles we are to good purpose following the order of the Articles to speake more fully of the same things againe And that also according to the same order which we haue obserued in al the other Articles so neare as we can As touching the first of the three therefore Question What ground of holy Scripture haue you to assure your faith touching the forgiuenes of sinnes Answer In the 34. chap. of Exodus verses 6 7. We haue one notable ground warrant of it ExplicatioÌ„ We haue so indeed For there the Lord proclaimeth himselfe to be a most gracious and mercifull God readily inclined to forgiue sinnes Question Which are the wordes of God in that place Answer 6 Thus he speaketh The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnes and truth 7. Reseruing mâ—rcy for thousands forgiuing iniquitie and transgression and sinne ExplicatioÌ„ Here is a most gracious description of the diuine nature and disposition of God and that euen by God himselfe who knoweth himselfe best will most faithfully approue himselfe to be such a one as he hath proclaimed himselfe to be that is a most gracious and mercifull God to all those that will seeke mercie at his hands And therefore it is that albeit he is iust yea most perfitly iust that is to say most pure and zealous in iustice euen as a burning fire to
earthly corruptible and sinfull body Beliefe that to euery true member of the Church of God The grouÌ„d of the article belongeth the glorious resurrection of the body NOw let vs returne to the Article of the resurrection of the body it selfe at the last day the which we may wel reckon for a second benefit after this life Question What ground of holy Scripture haue you for it Answer It is laid downe vnto vs at large in the whole 15. chap. of the first Epistle of S. Paul to the Corinthians Explication and proofe It is so in deed And we will at this time answerable to our large handling of the former Articles of our beliefe take this most large warrant and confirmation of it And the rather also because it is so set downe and discussed by the holy Apostle that together with the certaine proofe of it to the reproofe of some among the Corinthians who began to call it into question he doth likewise shew the Meaning Promise vse of the Article both for Comfort and also for Dutie together with the Danger of not beleeuing it as we shall by the grace of God perceiue by our examining of the Apostles most excellent discourse But though the chapter be long yet will we by the same grace of God vse such breuitie as it shall not seeme tedious to any Christian heart that reioyceth in the truth of God The Apostle in this chapter disputeth and determineth three very weightie questions to the end hee might for euer put them out of all doubt in the Churches of God First that there is a resurrection of the body Secondly what manner of bodies the bodies of the faithfull shall be when they rise againe whosoeuer shall be found dead from the beginning of the world to the end thereof Thirdly how God will deale with the bodies of the faithfull whosoeuer of them shall be found liuing vpon the face of the earth at the last day when our Sauiour shall come to iudge the world The first of these questions is disputed and concluded from the beginning of the chapter to the 35. verse The second from the 35. verse to the 51. The third in the 51.52 and 53. verses From the which so large a discourse of the holy Apostle wee may fully and plainely vnderstand the meaning of this Article Moreouer the Comfort of this Article of our faith is set downe verses 54.55.56.57 Wherein also is contained the Promise from the propheticall testimonie of Hosea The Duties belonging to the Comfort of this Article are to be seene verse 58. And finally the Danger of not beleeuing this Article is euident euen from the second verse of this chapter And againe verses 13.14 c. to the 20. And yet againe verses 29. and 32. Let vs therefore consider of these excellent points treading as it were in the foote-steppes of the holy Apostle onely reseruing the Danger of not beleeuing to the last place according to our vsuall course And first of all that singular wisedome is to be obserued which the Apostle vseth in his entrance to treat of these things For where as he knew wel that the Diuell would subtilly take all the aduantages that hee could against the truth that it might be forsaken of the Corinthians hee doth for the same cause lay hold of all the aduantages which God had giuen him for the confirming and setling of it Belief that to euerie true member of the Church of God belogeth the glorious resurrection of the body in their hearts To this purpose he doth most prudently insinuate foure speciall thinges which might iustly be of good weight to stay the hearts of the Corinthians in the assured beliefe of the whole doctrine of the Gospel generally First because he being as they themselues were perswaded a faithfull Apostle of Iesus Christ had preached this truth vnto them according to the commandement of Christ was now in like faithfulnes with all good assurance readie constantly to confirme it in all points vnto them Secondly because they for their parts had by the grace of God receiued and embraced the same doctrine of the Gospell in all points for the truth of God as it is indeede Thirdly because they had for a good season retained it faithfully without doubting of the truth of it in any fundamentall point especially and therefore could not now without so much the greater note of lightnes and inconstancie call any such point into question Fourthly because in the entier beliefe of the Gospell without exception against any one foundamentall Article therof standeth the saluation of all Christians Question But in what words of the Apostles text are these generall insinuations contained Answer They are contained in the first two verses of the chapter in these words 1. Moreouer brethren saith the Apostle I declare vnto you the Gospel which I preached vnto you which ye also haue receiued and wherein ye continue 2. And whereby ye are saued â—f ye keepe in memorie after what manner I preached it vnto you except ye haue beleeued in vaine ExplicatioÌ„ These words as we may easily see doe containe those most wise insinuations of the Apostle expressed before Wherevnto also he annexeth these words of generall caueat Except ye haue beleeued in vaine Not that he would call into question the truth and constancie of their faith but doth admonish them to take heed lest by any meanes they should fall away from any Article of it and so hazard their saluation Now in the next place that is to say from the beginning of the third verse and so forth vnto the 12 the holy Apostle intending to dispute more particularly with all holy force of Apostolical argumentation against such as called the Article of the resurrection of the body into question he doth first of all most skilfully lay downe and confirme the bodily resurrection of our Sauiour Christ which is as it were the ground and foundation of the resurrection of ours And he doth it in this order First and formost from the Apostolical authoritie of his former preaching touching this point Secondly from the authority of the former or more ancient Scriptures of the old Testament Thirdly by an argument of paritie or equall comparison in that the resurrection of our Sauiour is as certainely confirmed both by propheticall and also historicall testimonie as is his death and buriall or any thing else that is written of him and therfore ought to be as firmely beleeued as any other Article besides euen as they would looke to be saued For as it is saide concerning the law that insomuch as one Lawe-giuer gaue all the commandements of the morall Lawe none can so soone tread vnder foote and despise one but hee breaketh and violateth all as wee reade Iames 2.10 so in the doctrine of the Gospell in so much as all the Articles therof are giuen by our one only Sauiour and do concerne one the same entiere saluation none can denie
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular cōfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end Explicatiō proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. ◠The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
good dutie that any of vs should content our selues to know God onely farre off and aloofe as we may say as the manner of the most is but it is our dutie most carefully to prepare our selues to draw neare to him in the reuerend feare of his most gratious Maiestie Wee must grow from faith to faith as it were from one age of Christianitie to another from childehoode to mans estate c. We must serue God both outwardly and inwardly with body and with soule euen from the most secret and hidden power and inclination thereof These are briefly the excellent instructions contained in these holy Scriptures In the vrging whereof I was and now am still the more earnest because whereas euery one seemeth to lay readie hold on this that God is good and that he is a mercifull God as he is indeede very few make conscience to reason from his mercies to prouoke themselues thereby to be more carefull to serue and obey him Yea so much the rather haue I beene the more earnest as my dutie bindeth me because the most part of people doe most vndutifully and vngratiously abuse all the goodnesse and mercies of God to imbolden themselues to securitie yea to a greater licentiousnesse in their sinnes which no doubt is a most grieuous and horrible sinne in the sight of GOD and cannot but verie fearefully indanger all such gracelesse persons to the most heauie wrath of God Question NOw therefore in the last place What proofe haue you for the danger of generall vnbeliefe Answer and disobedience to the Gospel In the 2. chapter of the Epistle to the Hebrewes verses 1 2 3 4. thus writeth the Apostle 1 Wherefore we ought diligently to giue heede to the things which we haue heard lest at any time we should let them slip 2 For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward 3 How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed to vs by them that heard him 4 God bearing witnesse therevnto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne wil. Explicatiō Here we haue a three fold comparison One betwixt the Law and the Gospel Another betwixt the chiefe instruments which God vsed to publish his law to wit his holy Angells and the chiefe publisher of the Gospel that is the Sonne of God himselfe of infinite excellency and authority aboue all Angells The third betwixt the contrary vses and ends of the one and of the other The law by reason of sinne armeth the curse through the righteous iudgment of God but the Gospel offereth saluation to all true beleeuers through the free grace and mercy of God All of these comparisons agree in this generally to declare the exceeding great danger of not beleeuing of not obeying the Gospel insomuch as the mercy of God most gratiously and most honourably offered thereby euen to the eternall saluation of all such as will thankfully receiue it is most wretchedly despised and reiected through vnbeliefe We know also what our Sauiour the Son of God himselfe hath most fearefully pronounced Matth chap. 11.20 21 c namely that it shall be easier for the Citizens of Tyrus and Sidon and for them of the land of Sodome in the day of iudgement then for such as neglect his Gospel ratified and confirmed by so many miracles as he wrought to the same end Reade also Heb. chap. 10.26 c. and chap. 12.18 c. 29. the like amplification of the greatnesse of this sinne agreeable to the former testimonie and declaration in the second chapter It is a most fearefull saying which we reade 2. Thes 1.7 8 9 10. where the Apostle affirmeth that The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not know God and which obey not vnto the Gospel of our Lord Iesus Christ Who shall be punished with euerlasting perd tion from the presence of the Lord and from the glory of his power When he shall come to be glorified in his Saints and to be made maruelous in all them that beleeue Likewise in the first Epistle of Peter chap. 4. verses 17 18. The time is come saith the Apostle that iudgement must begin at the house of God If it first beginne at vs what shall be the end of them which obey not the Gospel of God And if the righteous be scarcely saued where shal the vngodly and the sinner appeare The greatnesse and consequently the danger of the sinne of vnbeliefe is notably expressed by the Apostle Iohn in his first Epistle chap. 5. verse 10. in that hee saith that it is euen as much as if one should goe about to make God a lyar which is most horrible once to thinke Reade also 2. Epist verses 8 9. Looke to your selues saith he to that elect Ladie to whom he writeth and to her children that wee loose not the things which wee haue done but that wee may receiue a ful reward Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God But contrariwise as it followeth in the same verse hee that continueth in the doctrine of Christ he hath both the Father and the Sonne If ye beleeue not saith the Prophet Isaiah chap. 7.9 ye shal not be established It is a generall sentence to shew that the minde of man is alwaies vncertaine and restlesse further then it is setled by faith to repose it selfe wholly in the liuing God Finally for the danger of vnbeliefe and disobedience to the Gospel reade the fearefull but most true doctrine of our Sauiour Christ Iohn 3. verses 18 19.20 21. He that beleeueth in the Sonne shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God And this is the condemnation that light is come into the world and men loued darkenesse rather then light because their deedes were euill For euery man that doth euil hateth the light neither commeth he to the light lest his deeds should be reproued But he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God And againe verse 36. He that beleeueth in the Sonne saith Iohn the Baptist hath euerlasting life and he that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus we see the exceeding great danger of vnbeliefe and disobedience to the Gospel plentifully confirmed vnto vs. God of his infinite mercy giue vs grace to make our best vse and profite by the gratious admonitions and warnings which are giuen vs against the same NOw for a generall conclusion of the whole doctrine of our christian beliefe one thing yet further I desire to deliuer and
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ„ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌ„d and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â—3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1â—â— 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâ—â—nâ—â—s 〈◊〉 verit Eâ— â—â— cap â— So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌ„ner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâ—canimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
three men of Israel there mentioned who professed that they would not worship King Nebuchadnezzars Idoll though God should not see it meete for them or for his owne glorie to deliuer them Finallie for the proofe of the last branch Reade Rom. 8.31 For seeing the Almightie God is our Father wee may boldely comforte our selues with the words of the Apostle there saying If God be on our side who can be against vs And so forth as it followeth in a most comfortable triumph of Faith described to the end of the chapter Read also Hebr 6 17 18 19 20. Where the Apostle teacheth vs that the promise and oath of God beeing both of them immutable do minister vnto vs strong coÌ„solation a most sure refuge to hold fast the hope that is set before vs. Read also 1. Pet 1.5 Wee are kept by the power of God through faith vnto saluation Herevnto also belongeth the comfort of the resurrection of our bodies and of the renewing of all the creatures to a farre more excellent state and condition then they were created in at the first For all these are effects of the almightie power of God For by the same power wherwith God made the worlde and after destroyed it by water and restored it againe and shall at the last day destroye it yet againe with fire by the same power I say shal he restore it at the last of all and set all things in a more comfortable estate then at anie time before According to that which wee read Rom 8 19 20. and 1. Corinth 6.14 and 2. Thessalon 1 9 10 11 12. And as wee read further 2 Pet. 3.10 11 12 13. and Reuelat chap 21.1 c. These are the comforts and we cannot but to the glorie of God acknowledge that they are verie gratious and great Question NOwe which are the duties which the faith of these so great comforts ought to yeelde in obedience to God in regarde of the same his almightie and most gratious and Fatherlie power extended towardes vs Answere First it is the dutie of a true and liuely faith in the allmightie power of God our heauenlie Father to acknowledge and ascribe all power to God as belonging onely to him and accordingâ—ie to giue the whole praise and glorie therof to his Name alone Secondly it is our duty to praye vnto God that he would to the further glorie of his name make his power more more manifest in toward his whole church euery one of vs his weak and fraile children specially that power which he hath made knowne by his Gospell through his Sonne our Lorde Ie us Christ to the crucifying of sinne and to the quickening of vs to newenesse of life with mightie increases against all naturall strength of corruption and against the supernaturall power of the Diuell Thirdly it is our duetie beleeuing in the almighty power of God so to tremble at his iudgements that wee doe make his feare as a bridle to holde vs backe from sinne Fourthlie it is our dutie from the same comfort of Faith to animate and incourage our selues and one to incourage and imbolden another against our owne timorousnes or distrustfulnes and against euerie terrour whereby eyther the Diuell or any of his instruments would goe about to discourage and dismay vs from doing of our duties in our seuerall places and callings Finallie it is our dutie in all things yea euen in the dooing ef our best duties eyther to God or man to humble our selues vnder the mightie hand of God Explication and proofe That these are dueties belonging to the comfort of faith in the Almightie power of God First Reade Psalm 62.11 God hath spoken once yea twise that is often haue I heard the same that power belongeth to God And Rom 13.1 Ther is no power but of God Read also Iohn 19.11 It followeth therfore according to that wee read Psalm 68.34 that wee are to ascribe All power to God for his Maiestie is vppon Israel and his strength in the clowdes O God saith the Psalmist in the next verse thou art terrible out of thy holy places The God of Israel is hee that giueth strength and power vnto the people praised bee God See the practise 1. Chronicles 29.10.11.12.13 c. and Psalme 44.1.2.3.4.5.6.7.8 Reade also Psalme 21.13 Bee thou exalted O Lord in thy strength so will wee sing and praise thy power And Psalme 28.7.8 The Lord is my strength and my shield my heart trusted in him and I was helped therefore mine heart shall reioice and with my song will I praise him The Lord is their strength and he is the strength of the deliuerances of his Anointed And then in the same place the last verse of the Psalme there followeth a prayer according to the second branch of your answere Saue thy people and blesse thine inheritance feede them also and exalt them for euer Reade also the next Psalme which celebrateth the power of God c. But more neare to the purpose of this second point lay the Answere of GOD to the prayer of the Apostle Paul 2. Corinthians 12.8.9 My grace saith the Lord to Paul is sufficient for thee for my power is made perfect through weakenes Most of all consider to this purpose the earnest and as hee professeth the often prayer of the same Apostle for the Ephesians chap. 1. of that Epistle verses 16. c 19.20 c. For the third point reade Hebrues 10.30.31 Wee knowe him that hath saide Vengeance belongeth to mee and I will recompence saith the Lord. And againe The Lord will iudge his people It is a fearefull thing to fall into the hands of the liuing God And 1. Corinthians 10.21 Doe wee prouoke the Lord to anger Are wee stronger then he And Psalme 90.11 Who knoweth the power of thy wrath For according to thy feare is thine anger That is No man can feare more then there is iust cause The anger of the mightie God scareth vs not in vaine Worthily therefore saith the Prophet Ier. chap. 10.6.7 In so much as there is none like vnto thee O Lord seeing thou art great and thy name is great in power who would not feare thee O King of Nations for to thee appertained the dominion or power c. For the fourth point concerning incouragement to well doing against all distrust and against euerie timorous and seruile feare c. Reade Matthew 10.18 c. Feare ye not them which kill the bodie but rather feare him which is able to destroy both soule and body in Hell In which wordes our Sauiour Christ incourageth his Mâ—nisters to preach the Gospell boldly without feare of any man Reade also 2. Corinthians 5.11 and Ieremie chap. 1.17 Trusse vp thy loynes saith the Lord to his Prophet and arise and speake vnto them all that I command thee Bee not afraide of their faces lest I destroy thee before them But not onely the Ministers of the word but also euery faithfull seruant of
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that