wicked of this world doe think let vs beloued in the Lord who are taught of God and seeing the necessitie of the knowledge faith of our Lord Iesus Christ to our saluatioÌ„ let vs I say esteeme highly of our Sauiour aboue all things and of the ministrie preaching of the gospel as of that one thing the which our Sauiour himselfe assureth vs is specially necessarie Luke 10.42 and is both the wisedome and power of God to our saluation 1. Cor 1.24 Our Sauiour Christ as the author and his Gospell in the ministerie of it as the instrument 1. Tim 4.16 Yea so necessarie is the preaching of thâ— Gospel in the ordinary ministerie of it that it is necessarie that euery congregation should haue his Pastor to preach vnto it that as he standeth bound to watch ouer them at the peril of hiâ— soule so they vpon like perill stand bound to hearken to him in all things which he speaketh to them according to his dutie in the name of the Lord. Yea euery people to their owne proper minister and euery minister to his proper charge by a special bond of dutie in the Lord. 1. Thes 5 12 13 14. Heb 13 17. and in many other places as was partly mentioned a litle before So that euen as it were in vaine for chiâ—dren to make a shewe of good behauiour abroad if they should be stubborne disobedient to their owne naturall godly Parents at home or for the wife to deale courteously to her neighbours but to liue churlishly with her owne husband or if the husband making shewe of a kind man abroad should vse his own wife and family hardly c. so shal it be in vaine before the iudgement seat of Christ for any Christian whether Parent or child c. to pretend a liking loue to other ministers of the word their gifts if they shall despise their own godly faithfull Pastor which God hath set ouer them By the like bond euery Pastor or Minister of the word is tyed to the speciall care of his owne people or flocke And for the maintenance of this ministerie of the Gospel euery Christian Prince Magistrate standeth bound to be specially careful as of that which our Sauiour coÌ„mendeth to their speciall trust as to the foster father of his Church by all that externall and ciuil power which he hath giuen them the which also by his Gospell hee doth sanctifie vnto them and maketh the meanest Prince many degrees more honourable in those respectes then is the gouernment of the most pompous Kings among the heathen And that also to their eternal saluation while they submit their scepters and persons whole gouernment to the scepter of the Lord Iesus their Lord Sa who is to be blessed of al for euer euer Amen Yet when our Sauiour saith that he sent his Apostles as his Father hath sent him we most not vnderstand his wordes so as if he did communicate to them an equall dignitie or authoritie with himselfe or that they had any part at all with him in the reconciliation and redemption of the world c. bâ—t that he gaue them in such sort as was described before and as we shal shortly haue occasion to consider againe a like dignitie and authoritie immediately from him as hee came immediately from the Father c. Yet with like outward and worldly abasement and affliction also as to seruants of speciall trust from him and for the same cause indued with singular grace and power in his Church for the spirituall gouernment and ordering thereof aboue all mortall men yea aboue that which he himselfe in his owne lifetime and before his resurrection had put in execution as he promised before his death Iohn 14.12 as was alledged before And thus though hee gaue them not the honour of reconciling the world yet he put into their mouthes the word of reconciliatioÌ„ 2. Cor 5.19 And hath made them workers together with himself in the great and wonderfull worke of his grace to the conuersion and edification of his people in the faith as it followeth in the beginning of the next chap of the same Epistle 1. Ep 3.9 We together are Gods labourers And as workers together we beseech you that ye receiue not the grace of God in vaine c. Yet not so that their work is internall for that is onely the office of our Sauiour by his holy spirit but externall instrumental by the word as also by the externall ministery of the SacrameÌ„ts on their part the which together with the word is on the part of our Lord Iâ— Ch accompanied with the internall grace of his holy spirit as Iohn the Baptist acknowledgeth and professeth Iohn 1.26.27 Luk. 3.16 And the Apostle Peter 1 Ep 3 21.22 Thus by this second particular which is the speech of our Sauiour and the last remedy vsed to cure the vnbeliefe of the eleuen in this his fift appeâ—rance we see plainly from the words of our Sauiour that the ministry of the Gospel is no humane but a most heauenly diuine ordinance Of the which I haue spoken so much the more because it is a very necessarie point whereof euery of vs ought to be well perswaded principally indeed concerning the extraordinary ministery of the holy Apostles both in their preaching coÌ„mitting to writing the holy Scriptures of the new Testament but then also in regard of the ordinary ministery of the same by our Sauiours appointment so to continue to the end of the world To the end that we for our parts learning how to esteeme vse it both in preaching hearing in euery other part of ministery might reape the euerlasting fruite benefite of the same holy ministery and obedience to the same The which God of his infinit mercy grant vnto vs euen for our Lord Iesus Christs sake Amen But now before we proceed any further some may peraduenture aske after the reason of this strange course of our Sa in that he hauing to deale with those that seemed for the time so vncapable of these so great matters they being as meÌ„ amazed or agaist should neuertheles enter into the discourse of these things vnto them I answer that we may wel thinke that by this time wherin our Sa had this speech they had by the grace of God something wel recouered themselues began to be better setled in their minds And further also we may affirme that it was the wisest course that our Sa might vse euen to rouze them vp by a certaine holy violence to chase their vnbelief away by letting them vnderstand that he as their souereigne Lord was in the greatest good earnest with them that might be that therefore they were accordingly to stir vp theÌ„selues with their best earnest to attend vpon that which he spake We may conceiue of that I say from a like case though in a diuers respect to wit if an offender should
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
thou the king of the Iewes to whom our Sauiour said only Thou saiest it Mat. 27.11 Mar. 15.2 the which yet is more likely to be the same which hath bin set down already by the Euangelist Iohn as was obserued before CoÌ„cerning the silence of our Sauiour we haue seene the reasons of it before Luke 22.67.68 for the same causes moued him thereunto at this time The grouÌ„d and history oâ— his examination accusation before Herod wherewith he was moued then And the rather now at this time because he had sâ—fficiently cleared himselfe in the former examination of Pilate before he câ—me out this second time to the Iewes Wherefore though Pilate maruelled greatly we will not thinke it strang that our Sauiour should be so silent as he was seeing wee vnderstand from our Sauiour himselfe the excellent reasons and causes thereof But all this is but a continuance of the trouble and sorrowe of our Sauiour Christ to see the renewed fruits of the malice of the Rulers of the Iewes and to continue thus in his bonds And this also is specially to be obserued from the Euangelist Luke that they accuse him as of a great and capitall trespasse for that he tooke most diligent and vnweariable paines in preaching the Gospell of the kingdome of God in respect whereof no thanks which may be giuen to God or praise to our blessed Sauiour can be sufficieÌ„t For say they He moueth the people teaching throughout all Iudea beginning at Galile euen to this place that is to the chiefe citie IerusaleÌ„ But in the heat of this raging vnreasonable accusatioÌ„ they had almost mard all For Pilate vpon the mention of Galile taketh aduantage to pick an occasion to rid his hands of the whole matter or at the least to breed delay For so the Euang Luke prosecuteth the story as it followeth in his 23. ch in the 6. 7. v. What are the Euangelists words Question let vs heare them Answer 6. Now when Pilate heard of Galile he asked whether the man were a Galilean 7. And when he knewe that he was of Herods iurisdiction he sent him to Herod who was also at Ierusalem in those daies Pilate indeed seeketh thus at the least for a while to rest himself it may be to gratifie Herod somwhat to trouble the Iewes who had begun to trouble him about the matter more then he would But howsoeuer Pilat easeth pleaseth himselfe by his politâ—ke deuise the trouble of our Sauiour goe on and is multiplied by this tossing as it were from post to pillar as one may say THe which part of the holy storie is continued by the Euangelist Luke as it followeth from the beginning of the 8 verse to the end of the 12. Question Which are the wordes of the Euangelist Rehearse them Answere 8. They are these And when Herod saw Iesus he was exceeding glad for he was desirous to see him of a long season saith the Euangelist Luke because he had heard many things of him and trusted to haue seene some signe done by him 9. Then questioned he with him of many things but he answered him nothing 10. The high Priests also and Scribes stood forth and accused him vehemently 11. And Herod with his men of warre despised him and mocked him and arrayed him in white and sent him againe to Pilate 12. And the same day saith the Euangelist Pilate and Herod were made friends together for before they were enemies one to another Thus then we are come to new examination of our Sauiour Christ before Hâ—rod and the sufferings belonging to the same by occasion of Pilates sending of our Sâ—â—iour vnto him vpon the sight of whom as the Euangelist writeth Herod was exceeding glad and that for two causes First because vpon former famous reports of great works done by him he had of a long season bin desirous to see him and secondly because he conceiued hope that he should now at his pleasure procure our Sauiour to worke some miracle before him For it seemeth the profane man thought that he should haue found our Sauiour Câ—râ—st like to such as are ready to play their iuggling trickes or other strange feates to satisfie the vaine humors of their beholders And the rather did tâ—e proud mâ—n perswade himself that he should haue had our Sauiour at his beck because he was brought as a prisoner before him and in that respect might by his power and authoritie be either greatly hindered or furthered in his cause brought before him To this end he is very inquisitiue with our Sauiour Christ coÌ„cerning many things as S. Luke writeth therewithal no doubt partly by faire flattering speeches by threatnings as the maner of such men is to frame our S Ch. to his minde and to get something from his owne mouth whereby he might take some aduantage against him But Herod is deceiued in his expectation All the vaine hope wherewith he fed himselfe a while before is frustrate For our Sauiour Christ in his excellent wisedome and vpon waightie considerations as wee shall consider by and by answereth the vaine man nothing at all Yea though as the holy Euangelist recordeth the high Priests also and Scribes stood forth and accused our Sauiour vehemently according to such things as Herod obiected against him Yet our Sauiour Christ was moued neither by the one nor by the other to answere any thing at all at this time for himselfe but let them talke to themselues and so answereth them in the best manner by patienâ— si ence Here vpon Herod being greatly disappointed and no lesse discontented despiseth our Sauiour Christ in his heart and accordingly both he himselfe and his souldiers also who were as forward as their maister for like maister like seruant they fall to open deriding and scorning of our most reuerend and blessed Sauiour And that especially vpon the false accusation of the Iewâ—s that he affected a worldly kingdome and gouernment ouer them As it appeareth by their kind of mockerie in that they cast some white peece of cloth about him as if he were some Candidatus or competitoâ—r for the kingdome after the manner of such as stoode for offices in â—heir soâ—â—mne elections aâ— Rome for they mocke him most contemptuously as being a goodly man to bee a king c. Thus they sport themselues in their owne most wicked and blasphemous foâ—lie The conclusion of all was this that Herod being soone wearie of his part he returneth our Sauiour backe againe to Pilate so that as he had begun so he might make an end for all him Yet in such friendly manner and holding himselfe so singularly gratified by Pilate â—hat the same day he and Pilate being enemies before are now made friends This is the summe of this answereles examination of our Sauiour and of the sufferings accompanying the same by the continâ—ance of his bondes and the tedious moléstations of his aduersaries suâ—drie waies But iâ— shall
preface to the like end I am the Lord thy God c. But this being so heere a question ariseth why our Sauiour should say All power is giuen me and not rather All power in heauen and earth is mine Question What is to be said for the answer of this Answer In these words our Sauiour doth not speake of himselfe in respect of his Godhead simplie considered but as he is a mediator betwixt God and man and so not onely God but also man Whence it is that although in respect of his Deitie wherein he is equall to God hee might haue said All power is mine properly and without gift yet in regard of his humanitie wherein he is inferiour he did choose rather to speake thus All power is giuen vnto me that is to say from the Father Explication and proofe So indeede is our Sauiour to be vnderstoode Neuerthelesse as the power of our Sauiour is hereby nothing contracted seeing he that is man is also God and therefore must of necessity in that respect haue a diuine that is a most soueraigne power or authority preeminence dignity as the word exousia signifieth so the comfort of these words whereby the Gospell and ministerie thereof is authorised is nothing the lesse to vs but rather much greater hereby According as our Sauiour for the same cause doth stand vpon it emphatically as we may say and in way of singular amplification as we read Iohn 5.26.27 As the Father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the sonne of man The same amplification doth the Apostle Paule verse Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead And Philip. 2.7 He made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men c. Wherefore God hath also highly exalted him and giuen him a name aboue euery name That at the name of Iesus euery knee should bowe c. Thus hath God exalted him euen for that he humbled himselfe to be man c. Read also 1. Tim. 2.1 There is one God and one Mediatour betwixt God and man which is the man Christ Iesus who gaue himselfe a ransome for all men c. And Heb. 2.9.10 c. 16.17.18 And all according to the Prophesie of Daniel chap. 7.13.14 As I beheld in visions by right behold one like the sonne of man came in the cloudes of heauen and approached to the ancient of dayes and they brought him before him and hee gaue him dominion and honour and a Kingdome that all people and nations and languages should serue him his dominion is an euerlasting dominion c. This therefore might and no doubt did notably serue to animate and incourage the Apostles to receiue their power and authoritie from our Sauiour euen in that he was man and had receiued it of the Father that hee should impart and communicate it vnto them according to that he had said before Iohn 20.21 As my Father hath sent me so send I you This also may iustly be comfortable to all faithfull Ministers of the Gospell to the end of the world as we shall see good ground for it afterward in another part of this holy speech of our Sauiour And the rather because he that giueth this commission and charge euen the man Christ hee is the King of Kings Reuel chap. 19 16. c. Now for the present let vs come to the second part of our Sauiours speech wherein as was answered our Sauiour doth both describe and also prescribe vnto the Apostles their commission and charge as well touching the largenes of the places wherein they were to put it in execution as the limites and boundes of the principall duties thereof Qu. First therefore How large was their commission in respect of the places and precincts of their iurisdiction if we may so speake Ans The places and as we may say precincts of their commission and charge were as large as the compasse of the whole word Expli It is true So our Sauiour doth measure it forth vnto them as was figured by the Angel in Ezekiel chap. 40 c. in that he saith Goe therefore and teach all Nations Matth. 28.19 and Mark 16.15 Goe yee into all the world and preach the Gospel to euery creature to wit to euery creature that hath vnderstanding and is fit to heare the Gospel preached whether Iew or of any other Nations vnder heauen And herein beside some other circumstances as hath beene alreadie obserued the commission of the Apostles differed from all other Ministers of the word whether Prophets or Euangelists or Pastors and Teachers This therefore is worthily inferred vpon the former vniuersall power of our Sauiour in that after hee had said All power is giuen vnto me c. he addeth therevpon Goe therefore into all Nations c. As though our Sauiour should say I will be with you and stand by you and beare you out and prouide for you and blesse you in all places whethersoeuer yee shall goe seeing I am giuen for a light of the Gentiles to be the saluation of God to the end of the earth that is through all the world Isai 49.6 c. Psal 2.8 Such was the largenes of the Apostles commission Question Now how were their duties limited and bounded Answere They were all comprehended in these two Teaching and Baptizing which are the principall among the rest Explicatiō So indeede it is euident by the expresse words of our Sauiour First in that he saith Goe ye and teach c. Secondly in that hee saith further Baptizing them c. Touching either of these duties there are diuers things to be obserued Question Which are they Answer First concerning teaching our Sauiour sheweth both what doctrine is to be taught and also in what manner and to what end Secondly concerning Baptizing wee are likewise from the words of our Sauiour to consider what the thing it selfe to wit Baptisme is and in what forme or manner it is to be administred and to what purpose Let vs therefore consider a little of these things Question And first what doctrine is that which our Sauiour commanded his Apostles to teach And in what manner would he haue it taught Answer The Euangelist Marke sheweth that our Sauiour expressed part of his minde in this behalfe in other words then saint Matthew mentioneth saying Preach the Gospel But he maketh a further supply in Matthew in that he addeth these words Teaching whatsoeuer I haue commanded In these words indeede our Sauiour sheweth plainely what his minde was in either respects Explicatiō For by the word Gospel it is euident that hee would haue the glad tidings
Answere as all scrupulous and seruile feare of heathenish and fatal Destinie Secondlie it is likewise our bounden dutie to abandon all inordinate or distrusting and distracting cares and desires with all wicked and vniust practises concerning earthly things Yea it is our dutie from faith in the Fatherlie prouidence of God to moderate all lawfull and honest studies or labours about them and that wee doe enterprise nothing in confidence of our owne wit or strength but onely by the leaue or permission and as wee may well saye vnder the correction of the Diuine prouidence of the Lorde our God Thirdlie as was said before concerning the workes of Gods creation so must wee likewise say and acknowledge concerning all the workes of his continuall Prouidence that it is our bounden dutie to thinke and speake alwaies most reuerendlie of them and for the defence and iustifying of them against all who-soeuer shall presume to depraue the least yea if wee may so speake those that doe seeme the vilest and basest of them Fourthlie from all former experience of the fatherlie prouidence of our God watching ouer vs for our benefit it is our dutie to incourage our selues to waite comfortablie vpon him for all time to come without all seruile feare of our enemies or distrust in his most gratious and Fatherlie good will In prosperitie it is our dutie to be soberlie minded and to prepare for aduersitie that is in health howe to beare sicknes in wealth howe to indure pouertie in honour how to suffer reproche and finallie in all our life howe to die and to be willing to lye downe in the dust a lesson very harde to be learned that wee may at the last enioye a more sure foundation and building from the Lord. And moreouer when aduersitie commeth wee knowing well that it is from the most wise and gratious good hand of our heauenlie Father it is our dutie as obedient children patientlie and meekely to submit our selues vnto it as to his Fatherly correction and triall labouring to make all good vses thereof to our bettering Likewise wee beleeuing all aduersitie to proceede of the fatherly and prouident hand of God it is our dutie chearefullie and comfortablie to hope and expect a good and blessed issue Furthermore also from all former succoures and deliuerances the which it pleaseth God from day to day to renewe vnto vs it is our partes to grow and increase in loue to God and therby to hearten our selues to indure greater affliction if God will so haue it for the time to come Finallie it is our dutie both in prosperitie and also in aduersitie in life and euen in death it selfe and for all the iudgements of God against the wicked to be thankeful to his diuine Maiestie in so much as by all meanes hee doth most wiselie fit and prepare vs yea guide and bring vs home to his heauenlie Kingdome and glorie Explicatiō proofe These in deed are all of them most bounden duties belonging to the comfort of our faith in the most gratious and Fatherlie prouidence of God And more also in the particulars aboue that could here for this time be conueniently expressed as was said before For manifolde and great comfortes doe iustlie call for manie and great duties at our handes But for the ground oF those that haue ben mentioned let vs first of all consider that euen among the wiser sorte of the heathen the prouidence of God hath bene alwaies after a sort acknowledged yea so farre forth that some of them haue called God by the name of Pronoia euen prouidence or fore-sight it selfe Wherevpon also a learned writer obserueth verie well that they easilie saw that it should be as vnreasonable a thing to acknowledge a God yet to denie his prouidence as it should be to ascribe an eye vnto him without sight a hande without power and a minde without vnderstanding c. Though herewithall it must be considered that the wisest of the heathen not in lightened from the holie word of God did neuer knowe rightlie this Fatherlie Prouidence of God wherof we speake Neuertheles thus farre the wiser sort of them sawe that the prouidence of God wadeth most skilfullie betweene blinde Fortune and that which is called the Fatall or Stoïcal destinie Yea and euen touching that which is called Fortune or chance here among men on earth as beeing altogether vncertaine and accidentall to them yet vulgarlie they placed it as a Goddesse in heauen as though they should acknowledge that with God all things yea these that come by the greatest happe-hazard as men deeme are certainly knowne and foreseene according to that saying of the Poet Nullum Numen abest si sit prudentia sed te Nos facimus Fortuna Deam coeloque locamus That is No power Diuine doth want on earth if wisely men would deeme T' is wee like fooles who Fortune place Farre off Shee-god in heauen Or thus Ther wants no God at all wher wisedome doth aduise Wee fooles doe Fortune Deïfie and place aboue the Skies Much rather then ought all the children of God who are taught and instructed from the holie worde of God to banishe both from their mouthes and also from their hearts all false ascription or imputation of any thing to Fortune or lucke c. And likewise it is our dutie to put away all blasphemous and desperate thoughts and speaches such as are found in the mouthes of those that neither shame nor feare rudely and barbarously to say If I be ordained to this or that destinie I cannot possiblie auoide it I must of necessitie be hanged or drowned I thinke I was borne vnder an ill Planet c. These and all such like speaches and thoughts are most carefullie to be auoided yea to be vtterlie abhorred and reiected of all the children of God For most certaine it is that God hath not by his most holie Prouidence excluded that gratious priuiledge which hee hath granted to faithfull Praier Neither is it his holie will and pleasure to frustrate that godlie circumspection and wise fore-sight which it pleaseth him from time to time to giue vnto his seruants for the preuenting and auoiding of imminent dangers yea euen for the auoiding of sinne it selfe the verie cause of all euill and danger whatsoeuer Much lesse hath hee tyed and snared the most free libertie of his owne Diuine counsell to anie necessarie or fatall connexion and knitting together of naturall causes and their effects as it is manifest in that hee hath oftentimes wrought against the vsuall and ordinarie course of naturall things for the benefite of his people As in the leading of his people out of Egipt toward the land of Canaan through the red Sea on drie land when ther was no naturall cause sufficient for the diuiding of the waters And by his feeding of them in the barren wildernes with Manna from heauen by the space of fortie yeares together c. And as touching the spirituall work of our
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâ—ate in the coÌ„mon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâ—en against him Finally his burâ—all and the continuance of his bodie as it were vnder the power and dominâ—on of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ— iudgment of his aduersaries dishonourable and reprochâ—ull vnto him ExplicatioÌ„ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ— humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ— they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâ—ich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalâ—y into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ„ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâ—eranda hiâ— est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâ—um quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâ—th the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the â—lect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâ—fiâ—uration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌ„d and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâ—so from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâ—ainst the vniust and hypocriticall murmuring of Iudas according to
and therein to his arraignment and inditement are next And that at sundry times he being carried from place to place not so much bound in bodie as in some respects spiritually streighted and distressed as being all the while vnder the heauie iudgement of God for our sinnes though he did with inuincible patience beare it out But first of all he was led bound to Annas for so the Euangelist Iohn testifieth chap. 18.13 14. They led him away after they had taken and bound him as it is in the former verse vnto Annas first for saith the Euangelist he was father in law to Caiaphat who was the high Priest that same yeare And this Caiaphas as the Euangelist recordeth further was he that gaue counsell to the Iewes that it was expedient that one man should die for the people And therefore was no doubt ready enough to serue the turne of the rest or rather to goe before them in furthering the death of Christ But the Euangelist reporteth nothing of Annas his dealing with our Sauiour Christ though it was like inough he spake his pleasure to him Only he saith that Annas sent him bound to Caiaphas the high Priest verse 24. that by the coÌ„tinuance of his bonds pinioning it is euident that Annas shewed him no fauour And no maruel for as they were more nearly allied so they were of like wicked mind Let vs therefore proceed to see the dealing of Caiaphas Question What doth the Euangelist Iohn set downe concerning this Answer It followeth from the beginning of the 19. verse thus 19 The high Priest then that is Caiaphas asked Iesus of his disciples of his doctrine 20 Iesus answered him I spake openly to the world I euer taught in the Synagogue and in the Temple whither the Iewes resort continually and in secret haue I said nothing 21 Why askest thou me aske them which heard me what I said vnto them behold they know what I said 22 When he had spoken these things as the Euangelist further reporteth one of the officers which stood by smote Iesus with his rod saying Answerest thou the high Priest so 23 Iesus answered him If I haue euill spoken beare witnes of the euill But if I haue spoken well why smitest thou me 24 Now Annas as the Euangelist writeth further had sent our Sauiour bound vnto Caiaphas the high Priest ExplicatioÌ„ This indeede doth the Euangelist adde by recapitulation as it were or by an Epanalepsis to shew at the last something more plainely after a long parenthesis that the examination of our Sauiour Christ repeated immediately before was made by Caiaphas though it was not so expresly mentioned Neuertheles in some bookes these words And he sent him bound to Caiaphas the high Priest they are set downe for text in the latter part of the 13. verse namely in the translation of Beza who also sheweth that Ciril a Greeke interpretor of speciall good credit doth so reade that 13. verse and vseth sundry reasons why he is of this iudgement that they should be read there for the words of the Euangelist himselfe But leauing the order or placing of the words let vs come to the matter So soone as Caiaphas had gathered together a solemne Councill and that our Sauiour Christ is brought as a malefactor bound before him he examineth him very strictly and imperiously of these two points to wit concerning his Disciples and of his doctrine with a minde no doubt to charge him with two notorious crimes sedition and false doctrine That is to say with a minde to charge the Prince of peace with rebellion and the Prince of all Prophets yea euen the truth it selfe with false lying doctrine as if he were a deceiuer and a false Prophet For so doth Caiaphas and also the rest of the wicked Councill discouer the wicked malice of their hearts as we shall see more fully hereafter Our Sauiour Christ therefore knowing their malice and that the high Priest sought not to be informed of the truth but to get further pretences to colour their vniust and on their parts causles proceedings against him Insomuch also as it was too generall an inquirie vnles he had particularly articled against him He doth most wisely all things considered referre the high Priest to his â—earers of whom he might know what his doctrine was our Sauiour himselfe knowing that his doctrine was not preached without good effect vnto them Protesting therewithall for the remouing of all vniust suspition of treason or sedition that he neuer taught any thing in secret to his Disciples as touching the substance and scope of his doctrine the which he did not teach publikely in the Synagogues and euen in the Temple of Ierusalem where they themselues were or might haue beene ordinary and daily hearers This was the most wise answer of our Sauiour to the examination of the high Priest the which might iustly haue satisfied him and all the Councill in the generall or in genere is we may say to his generall and large inquisition But that it might be euident that there was no regard of iustice nor any iust forme of dealing intended among them the Euangelist recordeth that immedâ—ately vpon this answer so wisely and discreetly deliuered a base fellow standing by one of the Bailies or Sergeants or Apparitors or howsoeuer we may call him disdainfully smote our Sauiour Christ with his rod and that with no gentle blow as we may well conceiue saying also tauntingly to him Answerest thou the high Priest so Of whom we may iustly say wicked sycophant that he was that he had deserued by this disordered fact of his to haue been commanded to the Gaole Yea considering the person whom he strooke to haue lost his hard by the iudgement of a righteous Iudge here vpon earth Yea to be condemned for euer to hell from the iudgement seate of God But the high Priest with all this vnequall assembly like well enough of it There is no reproofe â—iuen but they are content rather to laugh in their sleeues Our Sauiour Christ therefore patiently bearing the indignity offered with the smart of the blow he doth yet so ioyne the wisedome of the Serpent with the simplicity of the Doue that in the silence of all other hee doth reprooue it himselfe though in a most milde and patient manner saying If I haue spoken euilly that is otherwise then I ought then beare witnes of the euill he giueth to vnderstand that it is a very vnequall course to doe execution before iudgement be giuen and then it followeth But if I haue spoken well that is no otherwise then might well beseeme me why smitest thou me For herein his sinne was doubled first that he did smite him hauing no authority at all secondly in that be smote him hauing no cause at all Thus much concerning the first Act of this Session against our Sauiour Christ Question LEt vs come to the second Act How is that recorded vnto vs Answer In the 26.
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
their first approaching vnto him in that he giueth them experience of his diuine power first in that they found themselues not able to stand before him much lesse to apprehend him vnlesse hee should voluntarily yeeld himselfe and then in that presently after this hee doth miraculously heale the man whose eare Peter had cut off Secondly they are euident in that our Sauiour doth at the same time in their apprehending of him most wisely first reproue Iudas according to the quality of his great and grieuous sinne and then the officers for their warrlike and furious manner of pursuing of him who had beene alwaies most peaceable among them Math. 26. ver 55. and Luke 22.51.52.53 And also Peter for his rash and disordered attempt at the same time so that hee did admirably defeate the most dangerous deuise of the diuell as hath beene more fully declared before Thirdly the excellent wisedome and other most holy vertues of our Sauiour are euident in that albeit hee answereth the high Priest and the rest so farre as was meete for the testimonie of the truth Math. 26.64 Marke 14.62 Yet hee knowing that they were not minded either to inquire after the truth with a mind to receiue and obey it or to let him loose though he should declare the truth neuer so plainely vnto them but that they were wholly possessed with enuie and malice therefore hee would not speake many words in the answering of them but vsed much silence as appeareth in the places last alledged and also Luke 22.67.68 where hee rendreth the same reasons of his silence which were euen now mentioned If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe Hereafter shall the Sonne of man sit at the right hand of the power of God Fourthly the present minde of our Sauiour with his holy wisedome and courage appeareth in that he being examined concerning his Disciples and doctrine he appealeth to the common testimonie of all men insomuch as he had preached it openly both in the Synagogue and also in the Temple And so he auoided much of their intended iangling and contention against him And when one of the Officers more wicked and vnreasonable then the rest did at the same time smite our Sauiour with his rod saying Answerest thou the high Priest so Our Sauiour answered him most wisely and discreetely in these words If saith our Sauiour I haue spoken euill beare thou witnes of the euill but if I haue well spoken why smitest thou me And so boldly reproued the disorder of their vniust proceeding insomuch as the Gouernours suffered him to be smitten before he was conuicted or had any sentence pronounced against him Fiftly the same vertues are likewise to be obserued in that albeit when our Sauiour was brought before Pilate sitting in iudgement whom hee knewe to haue authority and iurisdiction ouer him in that place he answered him most wisely and directly Iohn 18.34 and againe chap. 19. ver 11. in such sort that it is worthily testified of him 1 Tim 6.13 that he witnessed a good confession vnder Pontius Pilate as he had done before to the high Priest and Rulers of the Iewes yet beiâ—â— sent by Pilate to Herod who had no authority to examine his cause and to giue iudgement of him our Sauiour being now in the Citie of Ierusalem out of his regencie which lay in Galile he would not answere him at all neither any whit yeelded to his prophane humor Luke 23.6.7.8 9. Finally after that hee was condemned and had endured many vnworthie molestations was wearied in the way with carrying of his own Crosse yet could nothing so ouerwhelm his mind that he should not giue good instructio admonition to the women that followed him lamenting bewailing him No nor the most bitter anguish of the Crosse while hee was nailed vnto it câ—uld confound his minde nor restraine him from vttering such holy and wise speeches as were then most meete to be vttered as it followeth to be yet further obserued Now therefore let vs come to consider of the inuincible patience of our Sauiour toward his most wicked aduersaries Question How may this be discerned of vs Answere It is most cleare in this that although he was most vnworthily prouoked euen in the highest degree yet as the Apostle Peter testifieth 1. Epist 2.23 and the holy historie it selfe is euident therein that being reuiled he reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously According also to that which Isaiah prophesied of him chap. 53. verse 7. Hee was oppressed and he was afflicted yet did he not open his mouth hee is brought as a sheepe to the slâ—ughter and as a sheepe before his shearer is dumbe so openeth not hee his mouth This is a sufficient declaration of the inuincible patience of our Sauiour toward his persecutors Question Now last of all What euidence is there of the perfect loue of our Sauiour toward all the elect yea euen toward those of them who for the present did cruelly rage against him together with his most malitious persecutors Answer The generall praier of our Sauiour Christ is a sufficient declaration of it Iohn 17. verse 20. And againe when he was nailed to the crosse in that hee praied Father forgiue them for they know not what they doe Luke 23.34 It is euident also by his most gratious dealing toward the penitent thiefe hanging on the Crosse by him Matth 27.44 in that he vouchsafeâ— most eminently as it were from a most high and open Theater to make him partaker of the fruit of his former prayer assuring him that the same day he should be with him in Paradise that is in his heauenly and glorious kingdome Luke chap. 23. verses 42.43 It is true Herein doth the perfect loue of our Sauiour shew forth it selfe most amiably ExplicatioÌ„ proofe And thus all things duly considered it is most cleare that all perfection of vertue shined forth most brightly as it were out of the most thicke and darke clowde of his whole passiâ—n and the manifolde grieuances thereof so that we may iustly conclude that he is euen a most perfite mirrour of all excellent and holy vertue according to the holy prophecie of Isai chap. 11. verse 2. and according to the testimonie of Iohn the Baptist Iohn chap. 3.34 For what man of all men that euâ—r were euen the most wise and holy among the rest could haue gone through so many and so great sufferings not onely from man but also from the diuine iustice of God in the sense of his intolerable wrath against sinne and not haue beene vtterly dismaied and ouerwhelmed therein So then by this time wee cannot but see that the sufferings of our blessed Lord and Sauiour euery way considered both generally in the whole and particularly in euery branch thereof are matter most worthy our reuerend serious meditation
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
nullo metu tactos fuisse fingunt desperationis materiam sumunt ex proprio metu And againe the Martyrs could not haue triumphed ouer the enemies of the truth vnlesse they had first fought against themselues Non possent nisi secum pugnando de hostibus veritatis triumphum agere And nowe further touching Peter insomuch as our Sauiour prophesied thus of that kind of death which he should dye wee may be sure that it came certainly so to passe though we cannot giue credit to all things that are written in Ecclesiasticall stories concerning the fulfilling thereof Neither doe the wordes of our Sauiour as some haue imagined describe and determine that he should be crucified We will not therefore looke much vnto humane stories in this matter seeing we haue a more certaine ground in the vndoubted prophesie of our Sauiour wherein we may safely rest By vertue whereof no doubt though Peter was sore maliced as we may perceiue Act 12.3.4 yet as it followeth in the same chapter he was mightily and miraculously deliuered that the word of our Sauiour might take place So then as this prophesie of our Sauiour was a warning to Peter wherevnto hee was to prepare and dispose himselfe at the last so it was as it were a comfortable charter of his life vntill olde age should come vpon him And euen so doth the time reported of his death in the last yeare of cruell Nero shew which was about 36. yeares after that our Sauiour had foretold thus much to Peter That which our Sauiour vouchsafed to declare vnto Peter is in his secret counsell knowne and determined concerning euery one of vs and all other beside Let vs therefore euen from hence comfort our selues that our times are in his handes whether we liue or dye in youth or in old age whether we dye the death of martyrdome or otherwise so that wee walke faithfully in his holy waies Thus much concerning the second speech of our Sauiour to Peter we come now to the third Question Which was that Answer 19. After the former speech ended saith the Euangelist Iohn our Sauiour saide to him Followe me Explicatiō This is a short speech but it is a speech of great waight and importance It appeareth by the next verse where it is saide that Peter following our Sauiour sawe Iohn also following that our Sauiour speaking these wordes to Peter followe me turned himselfe as minding to goe to some other place and to take Peter aside with him alone Neuerthelesse there is no doubt to be made but hee minded a further thing that is euen to teach him yet more familiarly the former lesson that he had giuen him to wit that as it was his dutie to followe him bodily steppe by steppe at his commandement so hee might consider thereby that it was likewise his dutie to be willing to followe him that is as we speake to the same purpose to be an imitator of him in his death as wel as in his life Thus much briefly cōcerning this third speech vntill we come to the repetition of it againe in the fourth speech where the meaning of our Sauiour is made more plaine by occasion of a question which Peter demandeth of him Question How doth the Euangelist report this last speech of our Sauiour at this his seuenth appearance and also the occasion of the same Answer 20. Then Peter saith Saint Iohn turned about and sawe the Disciple whom Iesus loued following who also had leaned on his breast at supper and saide Lord which is he that betrayeth thee 21. When Peter therefore saw him he saide to Iesus Lord what shall this man doe 22. Iesus saide to him if I will that he tarrie till I come what is it to thee Followe thou me Explicatiō In these wordes of the holy Euangelist we haue both the last speech of our Sauiour to Peter in this his seuenth appearance and also the occasion which Peter gaue therevnto by a question propounded to our Sauiour Yea and also the occasion which Peter tooke to aske this question to consider of The occasion which Peter did both giue and also take is contained in the former two verses The speech of our SAVIOVR is set downe in the last of these verses The question which Peter demanded was concerning Iohn the Euangelist in these wordes But this man what For these are the wordes His meaning was to desire to knowe either whether our Sauiour would haue him also to goe with him or else what should become of him whether he should likewise be put to death or no. As though he should haue said But as touching this man what to wit shall he doe or what shall he suffer But whether of these he minded the one or the other the answer of our Sauiour will shewe that it was a curious and an vnmeet question for him so boldly to propound The occasion of this question was as the Euangelist Iohn sheweth because Peter turning himselfe to looke backe sawe Iohn also following our Sauiour It is true that Iohn doth not set downe his owne name but the description can agree to none but to himselfe as chap 13. verse 23.24 and the 24. verse of this 21. chapter doth plainely declare Whence also wee may perceiue one cause why hee doth thus describe himselfe that is for the credite of the whole historie of this booke against all counterfeit Gospels like as Paul for the same purpose set his hand to all his Epistles that they might be knowne to be his and to haue an Apostolicall authoritie Col 4.18 and 2. Thes 3.17 The occasion of which circumspection of the Apostle read in the same Epistle ch 2. verse 2. An other cause of this description which the Euangelist maketh of himselfe may be this to imply a reason why Peter was moued to aske this question insomuch as he thought it strange that our Sauiour should take him alone with him now when he was wont to call his beloued Disciple Iohn also when he went a part as wee read Mark chap 5.37 and chap 9.2 and againe chap 14.33 And thus we may see how literally as was noted before our Sauiour biddeth Peter to followe him with his bodily feete though he intended to teach him an other kind of following as we shal see further by the answer of our Sauiour This answer of our Sauiour hath two parts The first is a reprehension of Peters question the second is a repetition of his former commandment Followe thou me By the reprehension we may easily perceiue that Peters question was curious and vnbeseeming him for to aske specially at this time when he ought rather to haue held his thoughts and meditations vpon the reuelation and commandement which our Sauiour gaue him concerning himselfe And I doubt not but that was one cause why he tooke him so aside Whereby we may iustly learne this lesson that it is our dutie to be more carefull of those things that doe concerne our selues and our
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternū regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so Explicatiō proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of Subiectiō is vsed rather in way of emplification then otherwise And that to the singular comfort of