enterprises when they haue made some entrance into the execution of them but also otherwhile hee doth euen frustrate and defeate them so that they cannot finde the opportunitie or any meanes to their liking and desire once to set them on foote as we read Iob 5.12.13 1. Corinth 3.19.20 Luke chapt 1.51 Wherof also we haue a notable example in the ouerthrow of Ahitophels counsell 2. Sam 17.14 And in the ouerthrowe of Hamans intended crueltie as we read in the booke of Ester Finallie God doth often times alter and change the purposes and resolutions of the wicked by altering and changing their owne affections As the memorable example of Esau plainely sheweth in that albeeit he came against his brother Iaakob with an hostile mind yet before he came at him his heart was so changed that he dealeth kindely and brotherlie aboue all that might be expected from such a prophane ruffian as hee was Genes chap 33. And before this in the 31. chapt of the same booke of holie Scripture wee reade of some thing a like change in the heart and purpose of Laban in his wrathfull pursuit after the same good seruant of God And after this Exod chapt 12.35 c. wee read that at the departure of the Israelites out of Egipt God gaue them such fauour in the eyes of their most hatefull aduersaries that they gaue them their iewels of Gold and iewels of siluer and raiment Thus then whereas the preparations of the heart are in man we may see according to the holie Prouerb the answere of the tongue is of the Lorde Prou 16.1 And againe in the 9. verse of the same chapter The heart of man purposeth his way but the Lord doth direct his steppes And verse 7. When the waies of a man please the Lord hee will make euen his enemies at peace with him And chapt 21 1. Euen the Kings heart is in the hand of the Lorde as the riuers of waters hee turneth it whether so euer it pleaseth him According to that wee read Psal 106.46 God gaue his people fauour in the sight of all them that led them captiues And Ier 10.23 O Lord saith the Prophet I know that the way of man is not in him selfe neither is it in man to walke and to direct his steppes Such doubtles is the effectuall prouidence and gouernment of God ouer the most wicked and vngodlie their thoughts purposes and actions hee himselfe abiding perfectlie righteous without any the least participating with them in their sinne no more then the Sunne is defiled by the carrion or is the proper cause of the stinche and putrefaction of it by casting the pure beames therof vpon it For this the carion hath properly of it selfe c. BVt leauing the wicked let vs nowe come to the most choise and Fatherlie Prouidence of God in the gouernment of his owne deare children The which part as one may say of his diuine Prouidence is of all other most gratious and admirable speciallie concerning their soules which are most deare and precious before him Question Yet before wee come to this pointe what proofe of holie Scripture haue you concerning the persons and outward estate of euerie one of Gods children more priuatelie and particularlie that God doth in speciall and tender manner watch ouer them and rule and gouerne them Answere In the 34 Psalme verses 18.19 Many yea the same also great are the troubles of the righteous man saith the holie Psalmist but the Lorde deliuereth him out of them all Hee keepeth all his bones not one of them is broken And in this holie confidence he saith further Thou art my God My times are in thy hand c. Psalm 31.14.15 And Psal 71. verses 5.6 Thou art my hope ô Lord God euen my trust from my youth Vpon thee haue I bene stayed from the wombe thou art hee that tooke me out of my mothers bowels c. And Psalme 116.15 Precious in the sight of the Lord is the death of his Saints Finallie Psalm 16.9 My flesh also doth rest in hope Explication and proofe Here we may see plainelie that the prouidence of God is verie gratious toward the outward estate and persones of his children in so much as hee will prosecute them with his fauour euen to the death to the graue and afterward vntill hee shall raise them out of the dust againe And concerning his tender care ouer vs in this life read more Psalme 3. Hee will preserue his seruants against thousands that rise vp against them And Psalme 91. Hee doth defend them from manie contagious diseases euen from the noisome plague and pestilence Or if hee doe afflict them this waye for their triall he doth neuertheles tender them with a fatherlie pittie and compassion wherein hee neuer faileth such as put their trust in him As Heb 12.5 c. And as the example of king Hezekiah Isai chapter 38. whom the Lorde God did most gratiouslie cure of his grieuous disease confirmeth the same And yet further touching the speciall care of God ouer the outward estate of his children let vs consider of the reason which our Sauiour Christ vseth Math 6.26 God your heauenlie Father prouideth for the fowles of heauen Are not yee much better then they To witte better in Gods gracious account and estimation for Christes sake howsoeuer in our selues wee are most vnworthie by reason of our sinnes Whervnto accordeth that which we read chap 10.31 where our Sauiour Christ saith thus Feare ye not yee are of more value then many sparrowes Yea and all the haires of your head are numbred This also God hath of olde most famouslie testified by his feeding of the Israelites with Manna from heauen and by giuing them water out of the rock by the space of fourtie yeares together And likewise by many other gracious effectes of his fatherlie prouidence in feeding manie in the times of dearth and famine as the Prophet Elijah and the widdowe of Zarephath c. Read also Psalme 34.10 Isai 65.13 and Psal 113.7.8.9 And Gen 24.1 It was the Lord who blessed Abraham with all outward blessings It is euident therfore that the Lord our God hath a speciall care and Fatherly prouidence euen ouer the bodies and outward estate of his faithfull seruants and deare children NOw what ground and proofe haue you concerning his like gratious prouidence and gouernment Question ouer their soules the which as was saide is allwayes most gracious and admirable Answere All the care which the Lord hath ouer the bodies and outward estate of euery faithfull seruant and dutifull childe of his it proceedeth altogether of that loue which he chieflie beareth toward their soules In the which respect in the place to the Hebr lately alledged God intituleth himselfe to be in a speciall manner the Father of their soules and spirits Explicatiō proofe It is so indeed For in all afflictions of the body as well as by all outward comfortes of this life God hath a most
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
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
admit of Christ to be the partie to be loosed or else that he would discharge Barabbas whom he thought they would be more loath to be let escape then that Christ should albeit he knew they greatly enuied and maliced him Question What ground is there of this Answere It is plainely to be seene that Pilate grewe thus farre to limit their custome to one of these two from that which we read Mat 27 verses 16.17 in these wordes 16. And they had then a notable prisoner called Barabbas 17. When they were then gathered together as the Euangelist writeth Pilate said vnto them whether will yee that I let loose vnto you Barabbas or Iesus who is called Christ 21. And againe verse 21. Whether of the twaine will ye that I let loose vnto you ExplicatioÌ„ Here indeed we see plainely that Pilate grew very peremptorie as one loth to be too much ouerruled of the Iewes But the iniurie against our Sauiour was hereby made the greater while hee putteth him vpon the voices of his most hatefull aduersaries with so notorious a malefactor as Barabbas was to wit a seditious person and a murtherer as Mark 15.7 and Luk 23.19 and Iohn 18.40 Insomuch as he might well know by their open and extreame malice already manifested that they would preferre any other the most vile and wicked wretch before our Sauiour And so it came to passe for they did most doggedly enuie him euen because of the excellencie of those graces which they had experience to be in him infinitly aboue themselues as Pilate well considered as we read Mat 27.11 For he knewe well saith the Euangelist that for enuie they had deliuered him And Marke 15.10 He knewe that the high Priests had deliuered him for enuie The which foule sinne of theirs as it is a notable blot to them so it is a cleare testimonie of the most excellent vertues of our Sauiour the which they wickedly made the matter of their enuie Wherefore as fruite of this most wicked enuie before which who can stand as it is in the holy prouerbe chap 27.4 they cry out vpon our Sauiour Christ hauing nothing in their malitious mouthes but Crucifie Crucifie him and they make choise of Barabbas to be deliuered The grouÌ„d and history of his examination and arraignment before Pilate Thus did the chiefe Priests and the Elders themselues and thus did they perswade the people to doe Mat 27.20 and Marke 15.11 Yea and herein they persist notwithstanding Pilate to satisfie his owne humour contendeth with the Iewes by a threefold resistance of their choise of Barabbas to the ende hee might haue driuen them to haue chosen Christ as the Euangelist Luke recordeth Chap 23.22 What euill hath hee done And if I let Barabbas loose what shall I doe with your king Yea so doth hee resist them in their choise that notwithstanding they will not alter their election yet he seemeth for his part to resolue that he will chastise our Sauiour and let him loose as we read in the latter part of the same verse Thus then Pilate being frustrate in his former deuise he proceedeth to his second But all in vaine and that not onely to the increase of his own sinne but also to the increase of the trouble of our blessed Sauiour The performance of this second bad deuise of Pilate is set downe most fully by the Euangelist Iohn For Mathew and Marke say onely he was scourged and Luke goeth not so farre but onely sheweth what Pilate purposed to doe Let vs therefore heare this part of the history from the record of Iohn Question How doth he report the same Answer Then saith the Euangelist Pilate tooke Iesus and scourged him Explication So indeed the Euangelist Iohn writeth in the first verse of the 19. chap wherein he reporteth a strange thing and that also a very iniurious practise of Pilate insomuch as he commandeth such a one as in his owne iudgement was innocent and guiltles to be scourged But see how farre the profane man is carried in the liking of his deuise and for the accomplishing of his owne priuate purpose that hee careth not how it may be wrought so as he may haue his will For thus he thinketh that if he shall proceede to lay some punishment vpon our Sauiour and doe him some notable disgrace that then the Iewes wil be satisfied and so desist and leaue of all further pursuite and that hee should thereby auoide the giuing of sentence of death the which hee sawe hee coulde not doe with a good conscience He therefore followeth his owne humour without any regard of our Sauiour For otherwise the same conscience that told hâ—m that he ought not to haue giuen sentence of death against our Sauiour would haue told him likewise that he ought not to haue whipped him or done him any disgrace at all But as the holy Prouerbe saith The mercies of the wicked are cruell And so doth Pilates fauour proue still more and more The strangenes of this Act of Pilate is to be considered from the Person whom he commandeth to be whipped he being the most holy and glorious Sonne of God A most vnworthy thing If a Magistrate should command the poorest man in a countrie to be whipped without cause all men would speake shame of such a Magistrate Much more then if a man of good credit and estimation should be so abused at the will and pleasure of any but most of all if a vassall should whippe his Soueraigne What an absurde villanie were this But what is any comparison that may be made equall to this that the Sonne of God should be whipped by such as were not worthy to lick the dust of his feete nor once to come in presence where he should be And the rather also may it be the more strange vnto vs because we may well conceiue that it was no gentle or soft whipping but a cruell cutting or rasing of the holy flesh of the Sonne of God For they were very spitefull persons to whom this execution was committed as is euident by that most contumelious dealing against our Sauiour the which they practise moreouer and beside the scourging Question How was that Answere The Euangelist Iohn addeth further in the 2. 3. verse of the same 19. ch That the souldiers platted a crown of thornes and put it on his head and also that they put on him a purple garment And said Haile king of the Iewes And they smot him with their rods This sheweth plainely that they were most despitefull people The ground and history of his third examination before Pilat by whom our Sauiour Christ was scourged And therefore how can we thinke but that he was pittifully abused in that part of their despite as we see him to be in euery part of this which is now before vs. As first in this that whereas they fully set themselues to deride and scorne his kingdome they make choise of such a
I for my parte saith Beza had rather suppose that these words Ho sei trite about the third houre should be restored againe to his place in Iohn then these wordes Hosei hâ—cte about the sixt houre should be set downe in Marke For beside that c. And vpon Iohn cha 19.14 his words are these In vno codice scriptum inuenimus trite tertiâ quae vera est iectio vt ostendimus Mark 15.25 In one booke we haue found it writteÌ„ trite the third which is the true reading Thus much concerning the second thing which we are as was said to coÌ„sider in our present text of S. Iohn that is the time of the condeÌ„nation of our Sauiour Now thirdlie touching the message which Pilates wife sent to her husband according to the record of S. Matth when he was set downe on the iudgemeÌ„t seate we may iustlie account both the occasion of it which was her troublesome dreame wherby her thoughts were greatly cumbred and feared also the message it selfe to be so farre forth caused and directed by the prouidence of God that there might as well be an extraordinarie testimonie concerning the innocencie of our Sauiour touching himselfe as that Pilate dallying so notablie with his owne conscience and with the seate of iustice it selfe might be left the more without excuse What we should thinke furthermore concerning Pilates wife her selfe wee haue no further grouÌ„d then charitablie to hope that this trouble of her minde now might be a meanes of bringing her to the true faith of Christ afterwards The duty no doubt which she performed was in it selfe coÌ„mendable worthy the imitation of euery faithfull seruant of God according to that which we read Prou 24.11.12 Deliuer them that are drawne to death c. Fourthly touching Pilates last contention with the Iewes euen froÌ„ the iudgement seat that hee might set our Sauiour at libertie from the sentence of death whervnto it is verie likelie he was the rather incited by the former message of his wife we can iudge no otherwise of it then of the vnfaithfulnes of Balaam in another cause who looked in his deceitfull heart rather to the wages of vnrighteousnes then to the holie will and pleasure of God And so did Pilate he looked more to keepe himselfe from the displeasure of the Emperour to content satisfie the Iewes theÌ„ to please God by executing true iustice and iudgement in this most weighty cause as the issue will euidently discouer declare Fiftlie he confirmed or rather obfirmed an obstinate malice of the Iewes in most sauage wise vâ—tering it selfe by howling and yelling out Crucifie Crucifie him And againe wee haue no King but Caesar and charging Pilate that he was no friend to Caesar if he should let Christ loose And last of all His blood be vpon vs and vpon our children They shew themselues herein to be rather senselesse and woode beasts then reasonable and meeke spirited men as Dauid prophesied long before of them Ps 22.12 Many yong bulles haue compassed me mighty bulles of Bashan haue compassed me about They gape vpon me with their mouthes as a ramping and roaring Lion And verse 16. Dogges haue compassed me the assemblie of the wicked haue inclosed me c. Whervpon also it is euident how iustlie the Lord hath reiected and cast them off from being a people to h m seeing they reiected him from being their King and also hath brought all euill vpon them euen the reueÌ„ge of most innocent blood shed by them both vpon themselues and their children according to their owne wicked and furious imprecation as we shall haue further occasion to note afterward Yea and for a worthie punishment of their dissembling in renouncing anie King but Caesar as though they had bene singularlie deuoted to him when in truth they abhorred his gouernment the Lord hath not onely stirred vp Caesar to take seuere vengeance not many yeares after but also he hath scattered them from beeing a Nation and made them vassalls to euery King almost in all the world And thus according to the holy Prou cha 26. Hee that diggeth a pit shall fall therein he that rouleth a stone it shall returne vpon him In the sixt place the washing of Pilates handes howsoeuer it pleased himselfe who rather in a profane imitation of the superstitious washinges of the Iewes or otherwise it is worthilie to be accounted of vs as a vaine and absurd practise For to what purpose is it that he washeth his handes for a signe of his innocencie when hee mindeth forthwith to pollute and defile the same againe by imbruing them as it were in the blood of our Sauiour Verilie the washing of the hands is nothing before God so long as the conscience is defiled in his sight and the tongue also defiled by giuing forth a most vniust sentence as Pilate did For immediately vppon the outcrie of the Iewes before mentioned Pilate notwithstanding all former goodlie protestations whollie condescendeth vnto them as one most baselie seruilelie fainting yea cleane giuing ouer the defence of the most holie and righteous cause and Person that euer was called in question before the iudgement seate of any mortall man But it m y be some will say Pilate is to be excused because he was after a sorte enâ—orced by the importunity of the Iewes to do that which otherwise he would nâ—t haue done We answere no Pilate is at no hand to be excused Foâ—â—e â—n the coactâ—â—n were the sinne of the Iewes yet Pilates yeelding 〈◊〉 â—â—ttle purpose iustice was his sin alone and not theirs So likewise it 〈…〉 for our sâ—lâ—es to say as Adam did The womâ—◠〈…〉 I did eat Or as the woman did The Serpent deceiued me For God doth iustly proceed to giue sentence for all that they alledged seeing they consented to sinne Neither enticing nor terrifying can excuse if a man by any meanes giue consent And therfore it is expresslie said that the fearfull and vnbeleeuing shall haue their part in the burning lake if they repent not of their sinne c. Reuel 21.8 Coaction or inforcing to an action in it selfe euiâ—l is onely then excusable when the partie coÌ„pelled hath no way yeelded to it but cleane against his will hath ben constrained to do that which he constantlie resisted to the end as if one stronger then himselfe should forcible bowe his arme and hand to wound or stabbe his deare friend But as touching Pilate his arme was strong enough to haue resisted all the force of the Iewes if he had not bowed it of himselfe Or if he had found it to weake to haue repressed them it had bene a thousand fold better for him to haue died himselfe for Christ then to haue ben their vassall to the vniust murthering of him It is true indeede that the most strong and righteous arme of the Lord had a most soueraigne and ouerruling stroke in all these things but wee speake nowe what was the
Apostles meaning to teach the same thing Heb. 5.7 in the Epistle to the Hebrewes where hee writeth that Christ was heard out of his feare some translate it reuerence or pietie but how vnfitly the matter it selfe and the very manner of speaking proueth it Christ therefore praying with teares and with a mighty crie was heard out of his feare not to be free from death but not to be swallowed vp of death as a sinner because in that place he had put our person vpon him And truly there can be imagined no more dreadfull bottomlesse depth then for a man to feele himselfe forsaken and estranged from God and not to be heard when hee calleth vpon him euen as God himselfe had conspired to his destruction And euen so farre wee see that Christ was throwne downe that by inforcement of distresse he was compelled to crie out My God my God Psal 22.2 Math. 27.46 why hast thou forsaken me For whereas some would haue it taken that hee so spake rather according to the opinions of others then as hee felt in himselfe that is no cause probable for as much as it is euident that this saying proceeded of anguish euen from the bottome of his heart Yet doe we not meane thereby that God was at any time his enemie or angry with him Vidâ— Cyril lib. 2. ae rec fide ad Regi For how could hee be angrie with his beloued Sonne vpon whom his minde rested Or how could Christ by his intercesâ—ion appease his Fathers wrath towards others hauing him hatefully bent against himselfe But this is our meaning that hee sâ—ffered the grieuousnes of Gods seueritie for that hee being striken and tormented with the hand of God did feele all the tokens of Gods displeasure when hee is angry and punisheth Whereupon Hilarie argueth thus Lib. 4. dâ— Trinit Lib. 2. Lib. 3. that by his going downe we haue obtained this that death is slaine And in another place hee agreeth with our iudgemeâ—t as where he saith The Crosse death and hell are our life Againe in another place The Sonne of God is in hell but man is caried vp to heauen But why doe I alledge the testimonie of a priuate man when the Apostle affirmeth the same rehearsing this for a fruite of his victorie that they were deliuered who were by feare of death all their life long subiect to bondage It behoueth therefore that hee should ouercome that feare which naturally doth continually torment and oppresse all mortall men which could not be done but by fighting with it Moreouer that his feare was no common feare or conceiued vpon a slender cause it shall by and by more plainely appeare So by fighting hand to hand with the power of the diuell with the horrour of death with the paines of hell it came to passe that hee both had the victorie of them and triumphed ouer them that we now in death should no more feare those things which our Prince hath swallowed vp Here some lewd disposed persons though vnlearned yet rather moued by malice then by ignorance Crie out that I doe a hainous wrong to Christ because it is against conueniencie of reason that hee should be fearefull concerning the saluation of his soule And then they doe more hardly enforce this cauillation saying that I ascribe to the Sonne of God desperation which is contrary to faith First they doe but malitiously moue controuersie about Christs feare and trembling which the Euangelists doe so plainely report For a little before that the time of his death approached he was troubled in spirit and striken with heauines and at his very meeting with it hee beganne more vehemently to tremble for feare If they say that hee did but counterfet it that is too foule a shift We must therefore as Ambrose truly teacheth boldlie confesse the sorrowfulneâ— of Christ vnlesse we be ashamed of his Crosse And truly if his soule had not beene partaker of paine he had beene onely a redeemer of bodies But it behooued that hee should wrastle that hee might raise vp them that lay downe And his heauenly glory is in such sort nothing at all impaired thereby that euen heerein gloriously shineth his goodnes which can neuer be sufficiently praised in that hee refused not to take our weakenes vpon him From whence also is that comfort of our anguishes and sorrowes which the Apostle setteth before vs that this mediator did feele our infirmities that he might be the more earnestly bent to succour vs being in miserie They say that that thing which is euill of it selfe is vnworthily ascribed vnto Christ As though they were wiser then the Spirit of God which ioyneth these two things together that Christ was in all things tempted as we are yet that he was without sinne Therfore there is no cause that the weaknes of Christ should make vs afrâ—ide whervnto he was not by violence or necessitie compelled but of meere loue to vs and of mercie was moued to submit himâ—â—fe And whatsoeuer he of his owne will suffered for vs Heb. 4.15 deminisheth nothing of his power But in this one pointe are these backbiters deceiued that they doe not perceiuâ— in Christ such an infiâ—mity as is cleane â—ree from all fâ—lt spot because he kept himself within the bounds of obedience For wheras ther can be found no moderation in our corrupt nature wherin all our affections doe with troublesome violence exceed all measure they doe wrong to measure the Sonne of God by that standard But wheÌ„ man was in his vncorrupted estate then there was a moderation bearing swaye in all his affections to restraine excesse Wâ—erby it might well be that hee was like vnto vs in sorrowe dread and fearfulnes and yet that by this marke hee differed from vs. Being so confuted they leap to another cauillâ—tion that though Christ feared death yet he feared not the curse wrath of God from which hee knew himselfe to be in safetie But let the godly readers weigh howe honourable this is for Christ that he should be more tender more fearfull then the most of the base sort of men are Theeues other euill doers doe wilfullie hast to death many doe with hautie courage despise it some other doe mildâ—lie suffer it But what resolution or fortitude were in this that the Sonne of God should be dauÌ„ted with horrour well neare altogether astonished with it For euen that which among the common sort might be accounted exceeding strange is reported of him through vehemencie of griefe verie droppes of blood did trickell downe from his face Neither did he this to make a shew to the view of other seeing hee sent vp his grones vnto his Father out of companie in a secrete corner And this putteth it out of all doubt in so much as it was needfull that Angells should come downe from heauen to relieue him in an vnwonted manner of comforting How shâ—mefull as I say should this haue bene to be
our blessed Sauiour This is so cleare that we will not stand vpon any further explaning of it We will therefore proceed Question What dutie ought we to learne in the next place in consideration that our Sauiour Christ was apprehended and bound Answer We ought from thence to learne to yeeld our selues to our persecutors without all force and resistance when they come in the name of that authoritie of Magistracie vnder which wee doe liue Neither are we to flye when the occasion requireth that we should stand to it to the glorifying of the name of God Ex. Therfore it is indeed that our Sauiour reproued Peter so sharpely The Duties in respect of his examination c. for taking vp the sword Mat 26.52 saying Put vp thy sword into his place for all that take the sword shall perish with the sword And our Sauiour for his owne part knowing himselfe to be called and appointed of God to suffer and that the time thereof was now come he doth most willingly yeeld himselfe But here it may be demaunded how we may knowe our calling and when that time shall be come wherein we likewise for our parts ought to suffer for the testimonie of the truth as our Sauiour did in his season suffer for our sins the iust for the vniust c. Question How may this be discerned of vs Answer God himselfe will doubtlesse make it manifest vnto vs if wee will with vpright hearts seeke to him for grace to deale faithfully with him and with his cause and Church Explication and proofe There is no doubt but he will For when it is his good pleasure that wee should suffer and not flye hee will giue vs no honest or allowable euasion wherein we might haue peace to our consciences therein And on the contrarie if it be his will to spare or deliuer vs from suffering for a while he himselfe will in his diuine prouidence prepare meanes and worke it forth in such sort that his holy arme as the Scriptures speake shall be made naked and bare to the effecting of it If not so clearly to others yet to the parties themselues for the peace of their owne soules betwixt his Maiestie and them Wee wil hast forward Question WHat duties are we next to learne from that which is written concerning the examination accusation and condemnation of our Sauiour Christ before Caiaphas and the whole Council of the Iewes Answere We are taught by the example and practise of our Sauiour going before vs as to bee simple like the doue so to be wise as the serpent As to be silent and sparing in giuing answere to friuolous and vaine accusations so to be readie and bold to answere to such things as be of good weight and to the glorie of God and edification of our brethren As to beare all iniuries and wrongs patiently so yet to shewe in the bearing of them that we are not so simple but that we knowe what is equal And for want of such dealing at the handes of our aduersaries to shew our selues greeued on God behalfe to see iustice peruerted from the seat of iustice which ought to be sacred and kept inuiolable before him who hath from heauen authorised the same Explication and proofe Thus indeed ought we to behaue our selues For so we haue the example of our Sauiour euident and plaine in the holy historie before our eyes He doth not answer the false witnesses that came against him because he sawe that they did ouerthrow their owne testimonies by disagreeing among themselues yea he doth not answer to their false testimonies though the high Priest would haue pressed him therevnto Neuertheles in other things he answered so farre as was meete concerning his doctrine and Disciples and most fully and plainely concerning his diuine Person and holy office Neither did he conceale his griefe concerning him that smote him disorderedly nor against the cōmon course of iniustice in their corrupt proceeding Thus much therefore may wee learne from the example and practise of our Sauiour in these respects And here by the way also we may before we goe any further informe our selues in many things by occasion of the fall of Peter while our Sauiour was so examined accused and condemned Question Which may they be to speake at the least of some of the principall of them We are iustly to take warning from Peters fall Answer First that we neuer presume in confidence of our own strength to enterprise any thing no though it seeme neuer so good specially if it be against the expresse admonition of the word of God to the contrary as Peter did against the admonition and warning of our Sauiour Christ Secondly we are from Peters fal◠to take warning that in time of tentation and trial we be very diligent in prayer and euery way in singular manner careful to seeke the whole furniture and armour of Christianitie from the hand of God as it were out of his armourie Explicatiō proofe It is very meete and necessarie that we doe so indeede For Peter at this time which now we speake of failing in these duties and not humbling himselfe before God to seeke strength from him in conscience and feare of his owne imbecilitie and weakenes he fell so fearefully and grosly as he did And first that he presumed in confidence of his own naturall strength and stoutenes of his heart for it is likely that hee was naturally of a good stomake and a man of his hands as we vse to say it is euident in that he neglected the plaine and redoubled admonition of our Sauiour to the contrary And therefore it was iust with God to humble him by the experience of his pusillanimitie and plaine dastardlines in that he is daunted by and by vpon the speech of a maide-seruant c. And alack for very pitie what is all the naturall stoutnes that may possibly be in a man to endure the force of a spirituall combate◠verily it is nothing The encounter is exceeding vnequall The fortitude and valour which must stand out here is of another nature altogether then naturall stoutenes is O therefore how much better had it beene for Peter to haue hidden himselfe in some corner and to haue giuen himselfe to earnest prayer vnto God for strength of grace against the time that hee should haue called him forth to triall rather then thus rashly to haue aduentured and thrust himselfe into so great a triall before he was fit for it It ought surely to haue beene as a renewed admonition vnto him to surcease from his enterprise when hee found the doore of the hall of the high Priest shut before he could get to it and not to haue lingered to get in or being holpen in not to haue thrust himselfe into the companie of the high Priests seruants to warme him by their fire It had beene farre more seemely for him to haue followed the example of that faithful souldier Vriah who would
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God