either sort of these duties doe belong herevnto And first as touching the former sort it is euident that they doe so euen from that similitude of the body which S. Paul hath vsed as may well be obserued from the neare knitting of the members in the naturall body and from their mutuall tendernes each to other answerable to the same their neare connexion and according to that sweet law which God hath set in nature For seeing as hath beene declared alreadie all Christians are most nearely linked together in Christ Iesus euen by the bond of that Spirit of his which is the worker of all good and holy coniunction and likewise seeing that spirituall head to wit our Lord Iesus Christ from the which euery member of his bodie receiueth life is more liuely and mighty in operation by infinite degrees then is the naturall head of the naturall body therefore ought all Christians to be most hearty tender and faithfull in their mutuall loue to the cherishing and hearting on of one another in the way to the kingdome of heauen And for the very same cause doth our Apostle S. Paul in the 13. chap. immediatly after this doctrine of our most neare coniunction with our Sauiour Christ cōtained in our text treat of Christian loue as being in respet of some fifteene or sixteene properties which hee there rehearseth the way of all perfection And as else where hee termeth it the bond of perfection and that which wee ought to grow vp and encrease in continually Colos 3.14 and Ephes 4 15. As touching the Apostles owne example and practise what it was wee haue seene before Rom. 1.11.12.1 Cor. 9.19 c. Read also 2. Ep. 11.28.29 Now to the performance of this euery one according to that which hath likewise beene set downe before is to haue due regard what member hee for his part is in the body whether an eye to foresee or an eare to hearken after things as a good intelligencer concerning the affaires of the Church or a hand to help the poore or a foot to be commanded and imploied about any meaner seruice c. And accordingly euery one is to doe the proper office of such or such a member as he is To the which end purpose here call againe to mind Rom. ch 12. verses 3.4 ◠c. And Ephes ch 4. verses 4.11.12.13.14.15.16 and verse 25 Read also Iob ch 25.15 where we may see how hee for his part was an eye to the blind c. And 1. Iohn 1.6.7 If we say we haue fellowship with God saith the Apostle and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another and the blood of Iesus Christ his Sonne cleanseth vs from all sinne It ought to be in the Church of our Sauiour Christ in regard of spirituall graces as it was in the gathering of Manna All brought that which they gathered to one heape and all had their meet portion from the same heape again and so there was found sufficien◠for euery man So it ought also to be in the communicating of bodily reliefe and succour according to the excellent doctrine of the Apostle Paul in that behalfe 2. Cor 8.13.14.15 And hereof we haue the Church of Corinth and other of the primitiue Churches notable examples for the best ordered and most charitable communion Act. 4.32 c. As the Sea filleth all riuers and all riuers runne againe into the Sea so should it be among the people of God Euery one ought to loue and tender all and all againe euery one the Minister the people and the people their Ministers c. 1 Thess 2.7.8.11.19.20 and cha 5.12.13.14.15 Heb. 13. verses 17.18 Philip. 2.1 2.3.4 The loue of the Saints one toward another and toward the whole Church it must be a holy loue that is a more excellent loue their that which is naturall or ciuill Philosophical insomuch as the corporation wherof we are memebers in the Church is not a naturall or ciuill body but a sacred and holy body as we haue seene before For the precepts of which loue read Rom. 12.9.10 c. Gal. 6.1.2 Heb. 13.1.2.3 1. Pet. 1.23 whereof we haue Dauid for one notable example Psal 16.3 All my delight saith he is in the Saints c. Hetherto of the first sort of the duties more generally considered Now touching the second sort more particularly mentioned in the second part of the answer First for the preaching of the Gospel that it is to be vsed as a meanes to bring vs and to settle vs in this holy communion read 1. Ioh. 1.3 That which wee haue seene and heard declare wee vnto you that ye may haue also fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ In which respect also it is that the Apostle Paul doth heartily praise God for that fellowship which the Philippians had in the Gospell by the preaching thereof as we read chap. 1. verses 3. and 5. of that Epistle which hee wrote vnto them That the holy Sacraments are to be vsed to the same end remember what the Apostle Paul hath written in our text By one Spirit saith he we are baptized into one body c. And likewise in the same place We are caused to drinke into one Sp rit Let vs consider also his earnest assertion in the same Epistle chap. 10.16.17 The cup of blessing which we blesse is it not the communion that is a true signe and pledge of the communion of the blood of Christ The bread which wee breake is it not the communion that is a true signe c. as before of the bodie of Christ. That is to say Haue not we that truly beleeue in our Sauiour Christ and who doe by a true faith eate the bread and drinke the wine of the Sacrament haue we not I say our very true communion with the body blood though in a spirituall manner yea with the whole humane nature yea and thereby euen with whole Christ both God and man As though the Apostle should earnestly affirme that we haue our communion with him assuredly And as we haue it with our Sauiour so also wee haue it by him as certainly among our selues as it followeth in the words of the Apostle saying For we that are many are one bread and one body because we are all partakers of one bread And all through one and the same Spirit working in vs all Call also to minde here againe Act. 2.42 c. and ch 4.32 and Ephes 4.3.4.5.6 And for Praier read in the same Epistle to the Ephesians cha 6.18 Pray alwaies with all manner of Praier and supplication in the Spirit and watch therevnto with all perseuerance and supplication for all Saints And 2. Cor. 1.11 And Philip. 1.19 For I know saith the Apostle that this shal turne to my saluation through your praier and by
in the Lords Supper as at the first institution of it our Sauiour is saide to breake the bread c. And Act. 2.42 it was noted by breaking of bread So againe chap. 20.7.11 Read also 1 Cor. 10.16 The bread which we breake is it not the communion of the body of Christ The reason why this phrase of breaking bread is vsed to note the vsuall taking of meate one part of the meale or victuall being put for the whole is for that the Iewes made their loaues cake-wise thinner and as it is like harder and more brittle then our loafe bread and therefore did vsually breake it with their hands and not cut it into pieces with kniues But in the Supper of the Lord though this was done according to the common vse yet the breaking of the bread as well as the bread it selfe was sanctified to a speciall signification of the breakâ—ng that is of the crucifying of our Sauiour and of the sorrowes thereof According to that of the Prophet Isai 53.10 The Lord would breake him and make him subiect to infirmities c. And as the Apostle Paule speaketh of the breaking of his body 1. Corinth 11.24 But heere in our present text of the Euangelist it is of it selfe euident that our Sauiour Christ brake bread in the common manner and not sacramentally because these two Dâ—sciples not being of the eleuen had yet no knowledge of the institution of this holy ordinance of our Sauiour which was not instituted but the euening before hee suffered and that onelie with the eleuen saue that Iudas was with them at the beginning though likely he went away beâ—ore the distribution Thus much therefore concerning the fourth appearance of our Sauiour after his resurrection euen vpon the same day that he rose againe with all the circumstances and appurtenances belonging to the same LEt vs now come to the fift appearance wherein as hath beene answered alreadie our Sauiour shewed himselfe the same night vnto the eleuen onely Thomas being absent and the same also after these two disciples had made report of his appearance to them Question Where is this fift appearance recorded vnto vs Answer It followeth in the Euangelist Luke from the 36. verse of his 24 chap. to the 50. verse of the same Likewise Marke chap. 16. ver 14. And in the Euangelist Iohn chap. 20. from the 19. verse to the sixe and twentith Let vs heare the wordes of these holy Euangelists and first of Saint Luke Question Which are they Answere Chap. 24 6. And as they spake these things saith he Iesus himselfe stoode in the middest of them and said vnto them Peace be vnto you 37. But they were abashed and afraid supposing that they had seene a Spirit 38 Then he said vnto them Why are ye troubled and wherefore doe doubts arise in your hearts 39. Behold mine hands and my feete for it is I my selfe handle me and see me for a Spirit hath not flesh and bones as ye see me haue â—0 And when he had thus spoken be shewed them his hands and feete 41. And while they beleeued not for ioy and wondred hee saide vnto them Haue ye heere any meate 42. And they gaue him a piece of broiled fish and of an honie combe 43. And he tooke it and did eate before them 44 And he said vnto them these are the words which I spake vnto you while I was yet with you That all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes 45. Then opened hee their vnderstandings that they might vnderstand the Scriptures 46. And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48. Now ye are witnesses of these things 49. And behold I will send the promise of my Father vnto you but tarrie ye in the Citie of Ierusalem vntill ye be indued with power from on high Thus in deed doth S. Luke continue the holy story Shew likewise what S. Marke writeth concerning this fift appearance Question What are his words Answer That which hee writeth of this appearance of our Sauiour it is all contained in one onely verse the 14. of the 16. chap. after this manner Finally saith he he appeared vnto the eleuen as they sate together and reproued them of their vnbeliefe and hardnes of heart because they beleeued not them which had seene him being risen vp againe Explication This is briefly that which S. Marke writeth of this fift appearance And let vs marke that though he saith thus Finally he appeared c. Yet it is not his meaning that this appearance which he speaketh of was the last of all but the last of those so often renued appearances wherin our Sauiour shewed himselfe to some one or other of his disciples in one appearance after another from the morning vntill this time late in the night almost without intermission Non respexit temporis seriem Euangelista vt inquit Beza in maior annot sed narrationis distributionem quam facit triplicem prima quomodo mulieribus apparuerit secunda discipulis tertia Apostolis The Euangelist saith Beza did not respect the order of time but a distribution of the narration the which hee maketh threefold first how he appeared to the women secondly to the disciples thirdly to the Apostles And therefore he vseth the word Finally or last of all though the Lord appeared oftentimes after this To the which purpose also more fitly doth Piscator after Beza as also Caluin before him translate the Greek word hysteron vsed of the Euangelist Mark by the Latine word postea that is afterward But leauing the briefe narration of Mark let vs come to the Euangelist Iohn who is more copious and large then he Question How doth he report this fift appearance Answer 19 The same day saith S. Iohn chap. 20. verses 19 20.21.22.23 then at night which was the first day of the weeke and when the dores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middest and said to them Peace be vnto you 20. And when he had so said he shewed vnto them his hands and his side Then were the Disciples glad when they had seene the Lord. 21. Then said Iesus to them againe Peace be vnto you as my Father hath sent me so send I you 22. And when he had said that he breathed on them and said vnto them Receiue the holy Ghost 23. Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained ExplicatioÌ„ Thus we see that Iohn is more large then Marke yea that he hath moreouer some-what of speciall weight which the Euangelist Luke though he be more large then Iohn hath not And yet further the
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ„ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â— 23 but also all whatsoeuer is a forerunner and causer of the nâ—turall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in â—ife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ— to man for the one as well as the other is said to be created in the Imâ—ge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâ—â—â— Question What was thiâ— Image or likenes of God in the which man and woman were created Wâ—◠〈◊〉 respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it câ—nsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pâ—â—â—â—e of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â— 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tâ—â— soule let it be further noted that it is of so excellent a creation that it â—â—bsisâ—ing in it selfe by the gift of God so giueth life mouing anâ— sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet â—â—â—th vnderstandeth and reteineth affection either of ioy and desire in the godlâ— or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to â—roâ— bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
that which we read Iohn ch 12.1.2.3.4.5.6.7.8 The which treason of Iudas vpon that most vnworthy occasion so intended plotted our Sauiour Christ speaketh of againe foure daies after Mat 26. verses 1.2 where also the Euangelist Matthew doth in the verses following record the same wicked occasion that Iudas tooke and testifieth further and that from that time he sought opportunitie to betray our Sauiour he euen therin as the Diuel would haue it fitting the malicious desire of the chiefe Priests the Scribes and Elders of the people who consulted before how they might take him by subtiltie and kill him so as they might best auoid the vproare and tumult of the people verses 3.4.5 c. 14 1â—.16 and Luke ch 22.1.2.3.4.5.6 Thus I say the thought of the indignitie of the most wicked intent and diuellish practise of one of his owne Disciples with whom he had alwaies dealt louingly and kindly c. was some cause of this trouble to the spirit of our Sauiour Christ But this was little in comparison of the chiefe cause which was that most heauie trouble which he did see by this occasion and with the occasion to hast on a pace to the most deepe piercing and wounding of his soule as we shall see further according as the time of the practising or executing of the treason intended and plotted already approched more neare and grew as it were to the maturitie and ripenes of it Question What ground or testimonie haue you for the declaration of this Answere In the 26. chapter of Matthewe thus we reade from the beginning of the 36. verse 36. Then went Iesus with them into a place which is called Gethsemane and saide to his Disciples sit ye here while I goe and pray yonder 37. And he tooke Peter and the two Sonnes of Zebedeus and began to wax sorowfull and grieuously troubled 38. Then said Iesus vnto them My soule is very heauie euen unto the death tarrie ye here and watch with me 39. So he went a little further and fell on his face and praied saying O my Father if it be possible let this cuppe passe from me neuertheles not as I will but as thou wilt And ve se 42. 42. He praied the second time saying O my Father if this cuppe cannot passe away from me but that I must drinke it thy will be done 44. And yet againe we read verse 44. He praied the third time saying the same wordes Explication This third spirituall trouble and agonie fell vpon our Sauiour Christ in Gethsemane as the Euangelist Matthew testifieth the which place as appeareth before in the 30. verse of the same chapter and Luke ch 22.39 was a part of ground of or belonging to the mount of Oliues the which also was on the other side of the brooke Cedron distant from Ierusalem some good space a mile or two And it was also a garden or Ortchard either of Oliue trees or some vineyard as the Euangelist Iohn doth more particularly record and describe the place Iohn chap 18.1 where also it is very likely there were some dwelling housen as euery where there is on euery side of great cities at the least for the dressing and looking to the Gardens there about as may appeare by that which the Euangelist Marke writeth ch 14.51.52 The vnspeakable greatnes of the trouble and agonie of our Sauiour Christ in this place at this time and that for a long time as may be gathered the greatnes of the sorrowe and anguish considered it may be in some good measure conceiued of vs if we will only consider that which the Euangelist saith guided by the holy Ghost that our Sauiour Christ began in this place euen while he was with his Disciples to waxe sorrowful and grieuously troubled The Euangelist vsing such wordes as note an astonishing and amazing or confound ng sorrow and distresse or a perplexitie of mind such as no humane succour or solace can mitigate or asswage But it may be more liuely discerned from our Sauiour himselfe partly by his behauiour and partly by his speech By his behauiour first in that albeit hee tooke three of his Disciples with him to wit Peter and Iames and Iohn as Marke more expresly nameth them euen such as hauing seene his glorie before at his transfiguration might haue beene most fit to be eye witnesses of his humiliation and abasing yet his sorrowes increasinge exceedingly much more then the sorrowes of the woman going to her trauell and seeing them vnfit to be very neare beholders or hearers of them he giueth them their charge that they pray to God for grace that they should not be led into temptation and sodainly breaketh from them as one violently pulled away the space of a stones cast as the Euangelist Luke describeth it chap 22.40.41 that so he might without their vtter discomfiture the more freely humble himselfe and most lamentably bemone his distressed estate before his heauenly Father the bitter cup of whose wrath bent against that sinne of ours which our Sauiour Christ had vndertaken to beare the punishment of and to satisfie for was euen now put neare as it were to his mouth to the end he should drinke it vp for vs. Herevpon therefore he falleth down vpon his face groueling to the earth not satisfying himselfe to kneele vpon his knees Marke 14.35 And afterwards through the vehemencie of the agonie and conflict of his soule his sweat was like drops of blood trickling downe to the ground Luke 22.44 A most strange sweate both for the matter vnheard of before in any neuer so grieuously tortured and also for the quantitie it being so aboundant and that from so thinne and spare a body as wee may conceiue the body of our Sauiour to be which no doubt was not grosse and corpulent as the bodies of many full fed and pampered are Thus by the behauiour of our Sauiour Christ in this time of his trouble and dolour we may perceiue that it was exceeding vehement and bitter and the rather if we doe consider the most perfect patience and magnanimitie of our Sauiour Christ whereby he was able as afterward he did to passe through all the externall vexations that man could possibly prouoke him with The same extremitie of the most grieuous sorrowe of our Sauiour Christ may be yet further discerned from his owne speech partly by those wordes which he spake to his three choise Disciples while yet he was with them My soule is heauie euen vnto death The which no doubt if it had beene vpon any of vs sinfull wretches it would not onely haue taken away all naturall life out of our bodies but haue pressed our soules downe for euer vnto the bottome of Hell But yet more fully may it bee discerned by the wordes of his most lamentable prayer O my Father if it bee possible let this cuppe passe from mee Yea in that he insisteth so vpon the almightie power of God ioined with his infinite mercy as it
so he would not now notwithstanding any wicked hast of these latter most ingratefull and rebellious Iewes to violate the commandement of God suffer any bone of this sacrifice to be broken to the end that all true beleeuers might the more clearely see that our Sauiour Christ is that lambe of God whereby wee shall haue our most speedy anâ— prosperous deliuerance out of the hands of all our enemies if we for our parts shall not slack the time to come vnto him that we may keepe the spirituall feast of his Passeouer with him not in old leauen neither in the leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth as the Apostle Paul in the place before alledged exhorteth But here another question commeth to be answered and that is this how the Apostle Paul is to be vnderstood where he teacheth vs that the body of our Sauiour Christ was broken for vs as we read 1. Cor. 11 24. seeing the holy historie of the Gospell according to the type and figure commanded in the lawe freeth him as we see from the breaking of any bone The answere is easie if we consider that there is a breaking of the flesh as well as of the bones And therefore insomuch as the fleshe of our Sauiour Christ was grieuously broken and torne both by whipping with rods and crowning with thornes and also with nailing and last of all with this thrusting of the speare into his side yea euen to his very heart as was said well may the Apostle Paul speake as he doth and yet therein say no more then our Sauiour Christ did when he said that his body is giuen for vs. For it was giuen to that death of the crosse wherein his flesh was thus wounded and broken that it might be a binding vp and a healing to vs. For as the Prophet Isaias prophesied long before Hee was wounded for our transgressions hee was broken for our iniquities Yea so as body and soule were broken as it were and rent a sunder for a time Hetherto concerning the not breaking of the bones of our Sâ—uiour what the chiefe reasons of it were and how it was foretold in the holy Scriptures that it should come so to passe It remaineth that wee doe likewise consider of the chiefe cause whence it came to passe that the side of our Sauiour was pierced This also as saith the Euangelist Iohn was done that another Scripture might be fulfilled in that it saith in another place They shall see him whom they haue thrust through This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah The whole verse is this the Heb word is traâ—slated compassion but supplication to wit for mercie forgiuenes is more agreable to this argument seeing the same word yeeldeth this signification also And I saith the Lord by his holy Prophet will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall looke towardes mee whom they haue pierced and they shall lament for it as one mourneth for his onely sonne yea they shall bitterly mourne for it as one mourneth bitterly for his first borne Or more neare to the wordes They shall doe it by taking it bitterly or grieuously amaricando c. We reade it also more vsually thus and they shall lament for him by a change of the person as though the Lord would therein by his spirit of prophesie point as it were with the finger from himselfe to our Sauiour Christ in whose piercing hee accounted himselfe pierced yea in special manner pierced as it were aboue al other their grieuances and vexations of his holy spirit But howsoeuer we read the relatiue for him by a changing of the person or for it in the neuter gender respecting the wickednes of the rebellious dealing it selfe the Euangelist Iohn writing by the same holy spirit of God by the which the Prophet Zechariah prophesied he putteth the matter out of all question that the Lord putting his people in minde of all their former rebellions and stubborne behauiour against him wherewith he accounted himselfe wounded and as it were pierced through the sides according to that which is saide of cursing and blaspheming that it is a kinde of piercing the Lord as the word nakabh giueth to vnderstand Leu. â—4 11 Yet he doth more particularly looke vnto this piercing of him with the speare in the side of his Sonne Yea and to the other piercing of his handes and feete also with nailes The which with all other their most cruell proceedings against him was as the filling vp of the full measure of their most traiterous rebellion against God himselfe their soueraigne Lord and King For though the Euangelist doth vpon the speciall occasion apply the Scripture of Zechariah to the piercing of our Sauiour in the side more particularly and principally yet this doth not exclude the other piercings but they may iustly bee comprehended also within this prophesie For the word dakar which Zechariah vseth may note as well the one as the other the piercing with sword or speare or dart or arrowe or naile or any thing that hath a point to pierce And so may the Greeke words nusso or nutto centeo or execenteo which the Euangelist vseth But how may it be saide that the Iewes did thus seeing it was a souldier of the Romans that thrust our Sauiour into the side and such likewise were they that nailed him to the crosse The Iewes are neuertheles iustly charged with it because they were the chief causers of all that violence which the Romans vsed against him like as Pilate is said to scorn our Sauiour seeing he appointed that the thing should be done though he did it not himselfe So that we may see it is nothing the lesse sinfull before God when we commit wickednes by any euill instruments which we set a work or giue them any incouragement therevnto though we doe it not with our own hands Nay rather our sin is so much the greater by how much we drawe more persons with vs into the fellowship and guiltineâ— of our sinne Neuertheles â—n these wordes of the Prophet Zechariah The grouÌ„d historie of his buriall which the Euangelist Iohn alledgeth wee haue not onely to consider an admonition and reproofe giuen to the wicked concerning their sinne whether we looke to the Actors in this particular or to any other peircers of God and our Sauiour Christ by their wicked deedes or blasphemous words together with a most fearefull subindication and threatning of the wrath of God against them for the same whosoeuer shall not repent them thereof in due season before the day of Gods wrath doth come but also as touching those that shall truly repent both Iewe and Gentile mourning for their sinnes here is contained a most gracious promise of mercie and forgiuenes so that all such may behold Christ thus
flocke shall be scattered And againe verses 54 and 56. And chap 27. verse 9. 35. Likewise Marke 14 verse 21 27 49. And chap 15 28. Luke 22 37. Iohn chap 13 18. And chap 18.9 And chap 19 verse 11. Our Sauiour telleth Pilate that hee could haue had no power at all against him except it had beene giuen him from aboue And verses 24 28 29 36 37. To this purpose also let it be obserued that God by his speciall prouidence disposed of the time of the death of our Sauiour Christ according to his owne pleasure against the minde of his aduersaries to the end that euen the time it selfe might as it were speake with liuely voice that Christ is our true Passeouer Reade Matth 26 5. Iohn 19 13 14. And beside this very time they had no power to accomplish that which their malice intended as our Sauiour himselfe giueth to vnderstand Matth 26 55. And the Euangelist Iohn chapter 7. verse 30.44.45 46. And againe chap 8.20 No man laied handes on him for his houre was not yet come And now howsoeuer the Iewes did most wickedly in all that they did against our Sauiour seeing all proceeded of their owne malice without any cause giuen by our Sauiour yet that God neuertheles did in his most holy wisedome and in most perfect righteousnes and mercie ordaine that our Sauiour should thus suffer it may be euident both from those most holy ends which he propounded to himselfe and also by the most holy meanes it selfe which he vsed to effect and bring to passe the same The ends which God propounded to himselfe were his owne glorie and the saluation of his elect The meanes thereof is such as setteth out his most holy and excellent wisedome insomuch as therein he approueth himselfe perfectly iust and perfectly merciful in sauing poore sinners perfectly iust in punishing our sinnes fully and perfectly in our Sauiour and perfectly mercifull in the free pardon and forgiuenesse of our sinnes and in the free gift of eternall life for our SAVIOVRS sake albeit wee 〈◊〉 selues neither haue made neither can possibly make any satisfaction to the iustice of GOD for the least of our sinnes Thirdly that our Sauiour Christ had to deale with the strict iustice and seuere wrath of God it is euident Luke 22.41.42.43 44. And Mat 26.39.42.44 and chap 27 46. For it is to him alone that he praieth in his bitter agonie that if it were possible hee might haue beene deliuered from that cup of his wrath which then hee felt to bee prepared for him And to him alone hee maketh his mone when the same was powred downe into his bowels and was as a most sharpe fire in his bosome c. as wee haue seene at large heretofore This is so necessarie to be obserued that we shall vnderstand no part of the sufferings aright vnlesse wee consider the stroake of Gods diuine iustice therein The same places doe declare also according to the fourth and fift obseruations that the sufferings of our Sauiour Christ were most sharp and extreame yea and by the whole course of the holy storie of his suffering wee may easily perceiue according to that which hath alreadie beene saide of them that they were all of them in their seuerall kindes very grieuous and full of the greatest indignitie that might bee vnto so reuerend a person as our Sauiour was So that it may truly be saide that they were a hellish that is a most painefull and ignominious kinde of sufferings more inward in soule then outward in body as hath beene further declared heretofore answerable to the similitude of a cuppe and potion whose working is inward and according to those speeches of the holy Prophets Psal 30.3 and 86.13 and 116.3 and Ionah chap 2.2 And thus we may truly say as a learned minister of the Gospell saith Vnicus Iesus Christus suo corpore crucifixus noster est Seruator longe aliud maius crucis onus anima sua perpessus nimirum iram Dei aduersus nostra peccata cui ferendae vel ipse Christuâ— impar fuisset nisi Dietate sua sistinente ipsum tantum abest vt hac in parte potuerit vlla re creata inuari Beza Hom in hist Passionis 27. That is Onely Iesus Christ crucified in his body is our Sauiour who suffered a farre other manner and a more burthensome crosse in his soule then that euen the wrath of God against our sinnes to the induring whereof euen Christ himselfe had beene to weake saue that his Godhead did sustaine himselfe so farre was it off that any creature could relieue him The want of which due consideration hath caused some to thinke that Christ should descend to Hell to suffer there and other to seeke to reitterate the sacrifice of Christ in the Masse or to eeke the merit of CHRISTS sufferings by the merite of their owne workes as if the sufferings and sacrifice of our SAVIOVR were not of themselues once for all fully sufficient Sixtly that our Sauiour Christ of his vnspeakable loue did most willingly indure all his sufferings yea euen the most grieuous of them for our sakeâ— how vâ—worthie soeuer we are to be any thing at all respected of him it doth plentifully appeare both by his owne practise and also by sundrie other testimon es of the holy Scriptures By his practise in that hee goeth vp to Ie uâ—alem though hee knewe pefectly that at the same Passeouer hee should be betraied most shamefully intreated and at the last most cruelly crucified as Iohn 12 2â—.24 The houre is come c. And chap 13.1 Now before the feast of the Passeouer saith the Euangelist when Iesus knewe that his houre was come that hee shouâ—d dâ—part out of this world vnto the Father for as much as he loued his owne which were in the world to the ende hee loued them c. And chap 16.32 and chap 17 1. Read also Mat 20.18 Behold wee goe vp to Ierusalem and the Sonne of man shall be deliuered vnto the chiefe Priest Likewise Luke chap 18 3â— Now when our Sauiour came to Ierusalem what doth he doth hee withdraâ—e himselfe Nay hee knoweth the desire of thâ— Iewes to apprehend him when he should be from the people lest they should mâ—ke some vprore and knowing also that the Diuel had put into the heart of Iudas to betraie hâ—m according to that their desire he goeth in the night to such a place aâ— was knowne to Iudas and whether he knewe that Iudas would guide the chiefe Priests and their companie to apprehend him Yea and when the companie commeth our Sauiour flieth not one steppe from them Nay he goeth to meeâ—e them aâ—d yeeldeth himselfe into their hands Yet so as he letteth them well perceiue both by word and by deede that vnlesse he of hiâ— owne accord had beene willing to be apprehended they could haue had no power ouer him as wee haue seene alreadie in the course of the Storie The same thing is
coldnes of our own hearing of the holy Scriptures when they are interpreted preached vnto vs and to stirre vp our hearts to shew forth so great a fruite of our zeale to Gods glorie and of our loue to our Christian brethren as of parents to children of husband to wife the one to the other of maisters to seruants of one neighbour to another of one traueller with another as they walke by the way c. this is the worthy worke this no doubt cannot easily be obtained of vs partly because of the former long neglect of the most of vs and partly by reason of the great intermission and neglect of many other among vs but with earnest praier to God and diligent and painefull labour Would to God therfore that the example of these two thus set as it were before our eyes and the present admonition and exhortation sounding now in our eares might at the least moue vs all euen this day as wee goe from Church and in the euening when we shall be together in our houses to beginne to talke of the things we heare out of the word of God for the instruction and comfort of our soules We might then be of good hope that God of his mercy would giue vs to feele a like blessed effect as these Disciples did For no doubt our Sauiour himselfe would be so gratiously present with vs by his holy Spirit to warme and cheare vp our hearts that wee should be moued euer after to make a more diligent constant practise hereof then hitherto we haue done and so to be partakers of farre greater comfort then we haue hitherto had experience of Moreouer from the words of our text we are diligently to obserue diuers other things First the great mutuall loue of the Disciples in that they kept together in this troublesome vncomfortable time for their mutuall comfort For so the Euangelist sheweth that these two Disciples returning so late in the night no doubt about midnight found the eleuen and other gathered together Whereby we see euidently what the worke of the spirit of God is and what the effect of â—ffl câ—i n is â—hrough his gracious blessing namely to knit the hearts of his 〈…〉 children more neare together The spirit of God therefore is a gâ—tâ—â—â—ing and binding spirit it is not a spirit of diuision and scattering Neuâ—rtâ—â—â—es there is some thing as I take it to be reproued in the Disciples specially in â—he eleuen Not that they are now thus together and I doubt not but well exercised in reading conferring as wel as they could of the holy Scriptures and of those things which God brought to their hearing by the visions and speeches of the Angels touching the former appearances speeches of our Sauiour in the day time before for so the Euangelist saith expresly that when the two Disciples came in they were talking how our Sauiour had appeared to Simon they were not I say therfore to be reproued for this that they were now thus together but for that they did not vpon the direction of the Angel also of our Sauiour forthwith goe together toward Galile that there they might haue seene him as he sent them word that they should For this it seemeth that they are iustly to be blamed But it may be said to their excuse agâ—inst this how then should they haue heard the report of these two Disciples c. I answer This sheweth the tender loue of our Sauiour euen vsque ad miraculum miraculous wise as we may say that he notwithstaÌ„ding their neglect of obeying his coÌ„mandemeÌ„t dealeth so graciously with them in the time of their heauines vseth no delaies c. though they through excessiue sorrow vnbeliefe delaied the time But it doth nothing excuse them insomuch as therein they tooke the course though of infirmitie at vnwares to harden their hearts to increase their owne woe aboue that they needed seeing they had already the word of our Sauiour shewing them a souereigne remedy against it if they had so duly regarded it as they ought to haue done Herein therefore the Disciples are not to be followed but when we haue the word of God to goe before vs it is our bounden dutie to follow that diligeÌ„tly whatsoeuer we neglect beside This no doubt shall be best for vs. And so should it ceâ—tainly haue beene to all the Disciples at this time Their vnbeliefe should haue beene more speedily succoured and holpen if they had so farre ouercome themselues But now their doubtings are so great notwithstanding al the former reports while they sate still and vsed not the meanes appointed that they could giue no credit to that which these two Disciples testified For so the Euangelist Marke saith expresly vpon their report of that which they had heard our Sauiour speake and of that which he did in their certaine knowledg and sight chap 16 12.13 that the rest beleeued them not for all that Yet so are we to vnderstand the Euangelist Marke that we doe not conceiue that all were alike vnbeleeuing For the wordes of Saint Luke shew that some of them were better perswaded then other that our Sauiour was risen indeed The Lord is risen indeed say some of them and hath appeared to Simon Though doubtles the weaknes and coldnes of the faith of the best may be reckoned to be for the time a kinde of vnbeliefe So that they might well haue saide at this time as one had said to our Sauiour before Lord we beleeue helpe our vnbeliefe Et fortè inquit Calu dilatione eorum torporem Christus mulctare voluit quia non statim ex suo mandato in Galilaeam eodem die profecti erant Harm Euang in Lucae Cap 24.49 It may be saith Caluin that Christ by his deferring punished their slouthfulnes because they did not goe speedily the same day into Galile according as he had commanded them Secondly beside all that which wee haue hitherto obserued the wordes of our text shewe vs that it is a blessed thing for one Christian to make an other partaker of that knowledge which GOD giueth vs for edification For the two Disciples going to the rest to tell them of this appearance of our SAVIOVR to themselues they are certified of his appearance to Peter c. to their owne more full and settled confirmation Last of all The proofe of his resurrection by his fift appearance let vs obserue that the breaking of bread heere spoken of in the which the two Disciples reported that their eyes and their eares and all were opened perfitly to know our Sauiour doth heere as in other places note the vsuall taking of meate for bodily sustenance And namely Act. 2.46 Where it is saide That the Disciples brake bread at home and did eate their meate together with gladnes and singlenes of heart Praising God c. Though else-where the same phrase of breaking bread signifieth the sacramentall distribution of bread
nailed and pierced vpon the crosse Secondly we see that he gaue them leaue yea commanded them for their owne better assurance to take a sensible triall that they were not deceiued by any counterfet illusion And thirdly wee see further that he helpeth them also by an infallible reason against their owne phantasticall conceit to the contrarie In all which things the wonderfull loue of our Sauiour is exceedingly commended vnto vs in that it pleased him not onely to come among them thus gratiously before hee would ascend in his full glory but also to tender their weakenesse so farre that hee would be handled of them Yea which is more that hee vouchsafed for a helpe against their doubtfulnesse to beare the markes of his woundes both in his handes and in his feete and also in his side For notwithstanding the prints thereof might iustly be a glory to our Sauiour infinitely much greater then the Apostle Paul might well account it a singular credite to him that while he remained in this corruptible estate he did beare in his body the marks of the Lord Iesus that is to say the prints of his scourgings c for his names sake Gal. 6.17 Yet to speake simply they doe not without consideration of this circumstance agree to the glorified estate of our Sauiour after his resurrection And therefore both in this and in the rest the loue of our Sauiour both toward the eleuen and his whole Church and therein euen toward our selues is so much the more exceedingly gratious as was said A little before as we saw our Sauiour forbade Marie Magdalene to touch him because she was in no doubt of his appearance but here to remoue the doubt of these he giueth them good leaue to touch and handle him to their full contentation which also they did as the Euangelist acknowledgeth 1. Ep. chap. 1. verses 1 2 3. But as touching these chiefe Disciples euery thing maketh the matter plaine against them that their weakenesse was euery way passing strange yea euen as absurd as might be They are more vntoward then Marie Magdalene or the other women or the two Disciples that went to Emmaus For as it is most likely they gaue place so far to their feare that they continued their imagination as it it had beene some euill and illusorie spirit appearing in the bodily shape of our Sauiour among them to make them to beleeue falsely that hee was risen againe much like to that illusion which the witch deceiued King Saul by in representing Samuel as if hee had beene come out of the earth from the dead to speake vnto him But that it was not so in the present instance as they timorously imagined our Sauiour taketh the best course that might possibly be vsed to satisfie them therewithall For as touching the wicked Angells or euill spirits which was the matter it seemeth that they most feared it is not easily to be thought that they are permitted of God to take any true body in likenesse eyther of man or any other creature made onely for that purpose that he should make any appearance thereby howsoeuer it may be that the good Angells haue sometimes both receiued bodies by an extraordinary creation from the hand of God which they haue by an extraordinary dissolution laide downe againe Neuerthelesse it is likely that their bodies were of a differing qualitie from ours like to those which wee shall haue after the resurrection more pure and spirituall then such as wee haue now palpable and easie to bee handled and felt yea differing from the constitution of the body of our Sauiour such as hee would haue it to be till his ascension though it was already glorifyed in a great part or measure euen from the first moment of his resurrection From the familiar dealing of our Sauiour wee may iustly reason against all vbiquitary or euery-where presence of his body and namely against all transubstantiaitng of the bread into the body or cōsubstantiating of the body with the bread of the Sacrament thus Wheresoeuer the body of our Sauiour Christ is present there it may be seene and felt but it is not seene nor felt in the bread of the Sacrament And therefore it is not present there But of this enough for this time Let vs come to the third remedie which our Sauiour vsed to expell this false conceit of his Disciples and to shew that he appearing at this time sodainely and miraculously among them was no spirit but a very true and naturall man like to themselues What remedy was this Question Our Sauiour called for meate and did eate before them as St. Luke continueth the holy Storie in these words following Answer 41 And while they beleeued not for ioy saith he and wondered he said vnto them Haue ye here any meate 42 And they gaue him a piece of a broiled fish and of an hony combe 43 And he tooke it and did eate before them Explication In these words we haue not onely the third remedie which our Sauiour vsed but wee haue also and that in the very first wordes the effect of the second remedie Let vs therefore first consider of that a little and so proceede to this third remedy Quest What was that effect Ans It was sodaine ioy and wonderment yet without setled faith touching this particular point of the resurrection of our Sauiour Expli So it was indeede For so saith the holy Euangelist Luke and also the Euangelist St. Iohn chap. 20. verse 20. Hee shewed to them his hands and his side Then were the Disciples glad when they had seene the Lord. And this is well worthy to be obserued that not euery ioy or more then ordinary affection or admiration concerning either the person or word and doctrine of our Sauiour is by and by of a true and liuely faith Nay rather vehement affection either of ioy or griefe not proceeding of faith is for the time a let and hinderance to faith the which of all graces is the most wise temperate in it selfe and doth best quiet and moderate euery affection that is in the heart of man Neuerthelesse considering who they were that at this time thus ioyed and wondered ioyed I say to thinke that it should be our Sauiour indeede but wondered as being in some doubt by reason of the strangenes of the matter wee may well thinke that their ioy and wondering was not altogether void of faith though in this point they were not yet setled as was answered Thus then hauing seene the effect of the second remedie let vs come to the third which immediately followeth in the text rehearsed already The which was this that our Sauiour called for meate and did eate before them Question How might this further confirme and establish their mindes Answer Yes very much seeing it is certaine that howsoeuer a wicked Spirit may by Gods permission appeare in the outward shape of a man yet he cannot take vnto himselfe a true body neither true
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