And should sleepe and rise vp night and day and the seede should spring and growe vp he not knowing how c. Yea many other parables doth our Sauiour vse to expresse the estate of the same his kingdome here in euery other respect As for example he vseth the parable of the King calling his seruants to an account to declare both the mercie and iustice thereof Matth 18.23 c. The kingdome of heauen saith our Sauiour is likened to a certaine King who would take account of his seruantes Likewise he vseth the parable of the hous holder hyring labourers into his vineyard Matth chap 20.1.2 c. to giue to vnderstand that no man is of better reckoning with God for their long continuance vnder the profession of the Gospell specially if they presume of any merit or worthines aboue others in that respect but rather according to his diligence faithfulnes in the labour of Christianitie and according to that humble trust which he hath in the free grace and mercy of God And to this ende he concludeth the parable with this sentence The last shall be first and the first shall be last for many are called but few chosen Moreouer by another parable of the vine-yard let out to vnfaithfull husbandmen our Sauiour describeth the reiection of the Iewes for their treacherous stâ—â—-bournes and crueltie against hâ—m and on the otherside the calling of the Gentiles through the free grace and mercie of God Mat chap 21 verse 33 c. And chap 22 1 c. he doth to the same end vse another parable concerning the mariage of the Kings Sonne and the contempt thereof by the first bidden guests which wâ—re the Iewes and also by the example of that speciall rudes by thaâ— thrust in himselfe without his mariage garment And châ—p 25. verse 1. c. by the parable of the fiue wise and fiue foolish Virgines our Sauiour doth likewise admonish vs to take heede that we do not securely rest in an outward profession of the Gospel without inward truth of the heart which is a thing abhorred of God And verses 14. and 15. of the same chapter by the parable of the talentes which a certaine Maister going into a farre countrie deliuered to his seruants c. Our Sauiour teacheth plainly that he will looke to haue all the spirituall gifts and graces of his kingdome to be industriously imploied in euery mans calling and accâ—rding to the diuerse measure of them specially in the calling of the ministerie of the Gospell to all those profitable ends wherefore he hath giuen them Or otheâ—wise that fâ—arefull vengeance is to be looked for from his hands against euery vnprâ—fitable seruant Such was the doctrine of our Sauiour concerning his spirituall kingdome here on earth the which he calleth the kingdome of heauen because it is from heauen by the speciall ordinance of God likewise because the gouernment of it is most spirituall and heauenly and also because it prepareth and fitteth all the elect of God who as we saw before are called the children of the kingdome to be partâ—kers of heauenly glory Noâ— let vs proceed according to the order of the articles of our beliefe The next doctrâ—ne therefore of our Sauiour is that which concerneth his own conception and birth Of the which he saith thus before Pilate For this cause am I borne and for this cause came I into the world that I should beare witnes of the truth Next to the birth of our Sauiour are his sufferings Of the which he did verie ofâ—entimes foreteâ—l his Disciples to the end they might be the lesse troublesome or vncomfortable to them when they should fall vpon him as Luke ch 9 44 45 And Mat 17.12.13 verses 22.23 And Mark 9.12 And more particularly he foretold his betraying as we read Iohn chap 13 v. 18. c. The which our Sauiour did as he saith in the same place to the establishing of their faiâ—h when it should come to passe Of his crucifying he spake likewise before-hand Iohn ch 12.32.33 Beliefe in God the Son who wrought most miraculous and â—â—uine works Of his buriall by occasion of that costly ointment which Mary powred on him Mat 26.12 Iohn 12.7 Of his continuance in the graue answerable to the type of Ionas abiding so long in the Whales belly Mat 12.39.40 Of his resurrection also he vsually spake adding the prediction thereof to the foretelling of his sufferings to mitigate the discomfort of that part of his speech as Iohn 2.19.20.21 Mat. 16 2. ch 17.9 and verses 22.23 And ch 20.17.18.19 This thing as the Euangelist Marke saith our Sauiour spake plainely And ch 10.32.43.34 And all this according to the former prophecies of the holy Prophets as the euangelist Luke obserueth And that also in a mercifull regard of his Disciples lest they should be ouer whelmed confounded with excessiue sorrow as we may perceiue plainely Iohn ch 14.1 c. and ch 15. and ch 16. and by his most sweete and diuine praier in the whole 17. chapter Our Sauiour being risen againe as he had often said that he would he then foretold his ascension to Marie Magdalene Iohn 20 17. I ascend to my Father c. That hee should sit at the right hand of God and come againe to iudge the world our Sauiour boldly professed before the chiefe Priest Mat chap 26. verse 64. Hereafter saith our Sauiour shall yee see the Sonne of man sitting at the right hand of the powers God and come in the cloudes of heauen Moreouer touching his comming againe to iudgement hee had spoken before that time Iohn 5.22 and verses 27.28.29 But yet more fully and plainely Mat 25.31 c. The precedent signes of which time of his comming our Sauiour hath also declared Matth 24. And before this chap 13.39 c. in the parable of the tares And againe verses 49 50. in the parable of the drawenet We are come now to the doctrine of our Sauiour concerning the holy Ghost Of whom he speaketh most comfortably as of the onely comforter of all the Elect distinct in Person from the Father and the Sonne and yet one with them both euery where present of equall power and dignitie with them c. Iohn chapters 14. and 15. and 16. Which also our Sauiour maketh very plaine in that forme of Baptisme which hee instituted after his resurrection Mat 28.19 Câ—ncerning the catholike Church the doctrine of our Sauiour is this that it consisteth both of Iewes and Gentiles and that he himselfe is the onely vniuersal Pâ—stour and shepheard thereof Iohn 10. verses 14 16. Read also Luk. 13.28.29.30 Toucâ—ing the Communion of Saints and first in respect of their vnion with himselfe and so by him among their owne selues our Sauiour teacheth it plainely Iohn ch 15 1 2 3 4 5. c. And ch 17.22 c. What his doctrine is touching the forgiuenes of sins and namely that there is mercie with God to forgiue them and what
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
the almightie goodnes of God in prison then they had before when they were at libertie And generally the goodnes of God is so bounteous that for one or a fewe troubles and discourâ—gements he giueth many comforts Neither is any of his faithfull children at any time so destitute and miserable but euen in their outward miserie they haue beene spiritually very blessed and happie Nowe that according to the 8. branch speciall troubles may put vs in hope of speciall comforts at hand Wee may consider it from that speech of King Dauid whereby hee comforted himselfe against the extreame and raging railings of Shimei 2. Sam 16.12 It may be saith the King that the Lord will looke on my affliction and doe me good for his cursing this day Yea we may consider and behold it as it were with our eyes in that effect which shortly ensued Read also Psalm 109 28. Though they curse yet thou wilt blesse they shall arise and bee confounded but thy seruant shall reioyce c. And verse 31. For hee that is God will stand at the right hand of the poore to saue him from them that would condemne his soule Reade likewise Psalm 102.13.14 Thou wilt arise and haue mercie vpon Sion for the time to haue mercie thereon for the appointed time is come And Isay 40.1.2 Comfort yee Comfort ye my people wiâ—l your God say Speake comfortably to Ierusalem and cry vnto her that her warre-fare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lordes hand double for all her sinnes Compare it with Luke 1 â—1 c. Reade also Heb 10.37 Yet a very little while and hee that shall come will come and will not tarrie The Diuel rageth most and accordingly hee inflameth the rage of his instruments when their time is but short and their destruction draweth neere In which respect it is saide Psalm 76.10 Surely the rage of man shall turne to the praise of God It is a Psalme of thankesgiuing for the destruction which God sent vpon the raging and railing Assirians 2. King 19.28 c. 35 36 37. Read also Mark 1.26 and Luk 4 35. and Reuel 12.12 The Diuel hath great wrath knowing that he hath but a short time There is none of vs that vse any diligence in the obseruation of Gods workes but we may of our owne knowledge within the space of fewe yeeres remember that God hath cast his heauie burthen and iudgement vpon such as haue beene fierce against his seruants So then vpon our owne experience we may iustly say as we read in the booke of Iob chap 9.4 Who hath bin fierce against God and hath prospered It is a worthy saying of learned Beza that wee may take it for a shewe-token that God is about to worke some strange and vnwonted worke when he layeth the raines loose as it were vpon the neckes of the wicked so that all things are hasting to confusion through their wicked and outragious dealing as saith he experience in all ages doth confirme This is the effect of that learned mans sentence His wordes are these Quando animaduertimus Deum suis hostibus laxas vt ita dicam habenas permittere omniaque in peius ruentia susque deque ferri c. tum norimus a Domino nouum aliquod extraordinarium opus expectandum vt seculorum omnium experientia satis id testatur Homil 9. in Hist Passionis Finally if there were nothing else to comfort in time of extremitie yet this may suffice that death endeth all And so haue the holy Martyres comforted themselues when they were going to the stake yea so haue they one comforted another that though they were to take a sharpe breakfast yet they shoulde haue a ioyfull supper For as the Apostle writeth 2. Thes 1.6 c. God accounteth it a righteous thing to giue his seruants rest the one with the other in due time for euer as also to recompence tribulation to them that trouble his seruants Wherefore that wee may conclude according to the 9. branch of the Answere this may iustly be as the sealing vp and ratifying of all comfort that all afflictions of longest continuance and the same also the greatest that may be are but short and light in comparison of that heauenly glory whereunto they guide vs. For so the Apostle Pauâ— expresly affirmeth 2. Cor. 4.17 Our light affliction saith he which is but for a moment causeth to vs a farre most excellent and an eternall weight of glorie It is as was answered the onely beaten way to the kingdome of God Act. 14.22 and 2. Tim. 3.11 12. Wherefore they are not without cause pronounced blessed euen by the sacred mouth of our Sauiour Christ whosoeuer walke in this way Matth. 5.10.11 12. Neither is it in vaine that in the same respect he doth incourage all such to reioyce and to be glad yea euen as it were to skip for ioy seeing their reward in heauen is exceeding great Luke 6.23 And thus we may clearely and certainely perceiue that the comforts belonging to all the afflictions of Gods children to speake generally of them yea euen of those for sinne when they cause repentance to saluation but chiefely for those that are indured for Christ and his Gospels sake that they are and accordingly ought iustly to bee accounted many waies of exceeding good and comfortable vse BVt there are some comforts which may seeme more proper and peculiar to death the which is an affliction naturally more feareful then any other though by the grace of God it is to the faithful not only a final end of all affliction but also a speedie enterance into eternall blessednes and glorie I desire therefore so much the more gladly to heare you rehearse some of those speciall comfortes which are as the most specificall and proper medecine to the godlie to helpe against all feare of death whether naturall feare or feare as wee may say supernaturall and aboue nature through the guiltinesse of our sinne in our wounded consciences Question Which I pray you may these speciall comforts be Answere As all afflictions and sufferings for the Lords cause and in the way of righteousnes so death especially is to all those which in that respect doe endure it a most comfortable warrantize and as it were a sealing vp of the truth of their faith and obedience to God for euer Death is also to the godly the ending and abolishing of all euill not onely of the euill of punishment or chastisement but also of the euill of sinne the ceasing whereof is to the godly most comfortable to thinke vpon Furthermore death bailing our soules for euer out of the prison house of this our corruptible vile and sinfull bodie it doth lay wide open the way and passage into the kingdome of heauen to the most comfortable presence of God the Father to whom wee die and to the Sonne of God our Lord Iesus Christ who hath died for vs that hee might bee our
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
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
of this point The grouÌ„d and history of his leading to be crucified Ans The Euangelist Matthew continueth the holie historie in these words chap. 27.31 31 Thus when they had mocked him they tooke the robe from him and put his own raiment on him and led him away to crucifie him Like to these are the words of Saint Marke It is verie true euen such as are all one in sense as wee may reade chap. 15.20 Next vnto these we may see the processe of the historie from the Euangelist Iohn Question How doth he carry it forward In the latter part of the 16. verse and in the whole 17. of his 19. chapter thus we reade Answere 16 And they tooke Iesus and led him away 17 And he bare his crosse and he came to the place of the skull so called the which is called in Hebrew Goâ—gotha 32 Moreouer Luke 23.32 There were two others saith the Euangelist which were euill doers led with him to be slaine ExplicatioÌ„ Thus then we see in what manner they led our Sauiour to the place of his execution described by that name whereby it was familiarly and vulgarly knowne as differing from other places the which also the Euangelist Iohn verse 20. giueth to vnderstand that it was without the walles of the Citie in that he saith it was neare the Citie But before our Sauiour came to this place diuers memorable things fell out in the way as they led him the which the Euangelist Luke doeth most fully record Let vs therefore heare them fâ—om him Question What are the words of the Euangelist Answer They are these chap. 23. from the 2.6 verse to the 32. 26 And as they led him away saith the Euangelist Luke they caught one Simon of Cyrene comming out of the field and on him they laid the crosse to beare it after Iesus 27 And there followed him a great multitude of people and women the which bewailed and lamented him 28 But Iesus turned backe vnto them and said Daughters of Ierusalem weepe not for me but weepe for your selues and for your children 29 For behold the daies will come when men shall say Blessed are the barren and the wombes that neuer bare and the â—appes which neuer gaâ—e sucke 3â— Then shall they beginne to say to the mountaines Fall on vs and to the hills Couer vs. 30 For if they doe these thinges to a greene tree what shall they doe to the drie ExplicatioÌ„ These indeede are the memorable things which fell out in the way as they led our Sauiour to the place of execution Those things onely remaine concerning this first branch of the history of his execution the which were done at his comming to the place The first whereof seemeth to be that which is mentioned by the Euangelists Matthew and Marke to wit the offer that was made of drinke to our Sauiour and his refusall to drinke after that he had tasted what it was Question What writeth the Euangelist Matthew concerning this point Answer Mat. 17. verse 33. And when saith he they came vnto the place called Golgotha that is to say a place of the skull so called 34 They gaue him vinegre to drinke mingled with gall and when he had tasted thereof he would not drinke Explication Soe indeede we reade Matthew chap. 27.33.34 The same thing is testified by the Euangelist Marke though in some little difference of words chap. 15. verse 23. And they gaue him to drinke wine mingled with mirrhe but he receiued it not This as it seemeth was the first thing that was done after that our Sauiour was come to the place of execution euen while they fastened his crosse into the ground A second thing was that together with the setting vp of the Crosse there was an inscription and title lifted vp vpon it to the view of the people according to the appointment of Pilate which conteined the cause why he was crucified or rather in truth a most deepe conuiction of the extreame wickednes of those that did crucifie him insomuch as most rebellious subiectâ— doe crucifie their most lawfull and rightfull King To the which end reade the parable of the Lord of the Vineyard Matth. 21.33 34.35 36 c. 44. The which title because the Euangelist Saint Iohn doeth more fully recorde then anie other of the Euangelistes let vs therefore borrowe it from him Question Answer What are the words of the storie It followeth thus chap 19. verses 19 20 21 22. Iohn 19 verse 19. And Pilate wrote also a title and put it on the crosse and it was written IESVS OF NAZARETH KING OF THE IEWES 20 This title then read many of the Iewes for the place saith the Euangelist where Iesus was crucified was neare to the Citie and it was written in Hebrew Greeke and Latine 21 Then said the high Priests of the Iewes to Pilate write not the King of the Iewes but that he said I am the King of the Iewes 22 Pilate answered what I haue written I haue written Thus then we haue the first part of the historie of the execution of the sentence of condemnation giuen against our Sauiour Christ laide before vs. Wherein the things to be obserued are these First the manner of the Iewes and Souldiers their leading of him to the place of execution Secondly the description or notation of the place Thirdly the great lamentation and weeping of the women that were among that great multitude of people which followed our Sauiour Fourthly the excellent speech of our Sauiour vnto them while he was in the way Fiftly his refusing of the Mirrhie-wine which was offered vnto him at the place Finally the inscription or title which was set vp vpon the Crosse These things therefore are in the same order not vnfitly to be considered of vs before we proceede any further First therefore as touching the manner of the leading of our Sauiour it standeth in three things First it is said that the souldiers tooke off the purple garment and led him forth in his owne clothes but we doe not reade that they tooke off the crowne of thornes from his head Secondly they caused him to carrie the tree or timber of his owne Crosse first all alone vntill as it seemeth he fainted vnder it as one through humâ—ne infirmitie not able to beare it any longer For so it pleased our Sauiour to make himselfe euery way knowne to be verie true man in bearing euery weakenes and infirmitie of mans weake and fraile nature which is come vpon him by reason of his sinne though hee himselfe was free from all sinne By reason of which fainting of our Sauiour the Iewes also souldiers hastening forward the execution they alow him a helpe Herevpon thereâ—ore it followeth in the holy historie as it is written by the Euangelist Luke that as they led our Sauiour away they caught one Simon a Cyrenian a poore stranger comming out of the field and compelled him to carry the Crosse
affliction for Christ his sake to shew all good faithfulnes vnto him and to reioyce in him with vnspeakable ioy in what estate and condition so euer seeing wee may well perceiue that the one sort as well as the other are highly and pretiously esteemed of him For he that so dearely loueth and so highly esteemeth those that shew mercie to any for his sake cannot but beare like loue and affection to those to whom the mercie is shewed in as much as they suffer that affliction which they endure in the cause of our Sauiour And indeede of both they doe performe the more excellent duty and seruice to our Sauiour whosoeuer are content need so requiring to want all worldly comfort yea to indure all torments for him and his truthes sake Thus therefore as was saide before we may easily perceiue that our Sauiour is very earnest in commending the works of mercy and compassion such as he hath mentioned yea and all other of the same or like kind no doubt For as hath beene alreadie obserued our Sauiour in mentioning these for instance did not minde to exclude any other And beside that insomuch as there are many other duties of other sort and kind and the same also more excellent then these in that they do more immediatly and directly concerne the Maiestie of God and are as the roote of those to wit the true knowledge faith feare and loue of God in Christ Iesus these also will our Sauiour assuredly crowne in his seruants And on the contrary insomuch as the condemnation of the wicked shall not proceed against them onely because of their vnmercifulâ—es but also for all other of their sinnes as may appeare Mat. 5.22 where angrie and vnaduised words come into iudgement and chap. 12.36.37 euery idle word and Eccles 11.9 all youthfull pranks and chap. 12. of the same book in the last verse Euery secret thing 2. cor 5.10 all that euery man hath done whether it be good or euill How then cometh it to passe that our Sauiour maketh expresse mention onely of the mercifulnes of the godly with the actions thereof to their praise here as afterward of vnmercifulnes onely to the reproofe and condemnation of the wicked Question What may be the reason hereof Answer First because through selfe-loue which is naturally most deeply rooted in vs we are very hardly drawn to the performaÌ„ce of these duties of loue to our neighbours yea most hardly to the duties of christian loue to our christian afflicted and impouerished brethren howe sharpe soeuer their afflictions be though it be hunger a very sharpe sause as wee all may knowe or nakednes or any other Secondly because these duties are the most familiar and plaine testimonies of an vpright heart toward Christ wheras it is most vsuall with hypocrites to rest in the externall ceremonies of the worship of God without any further regard Thirdly because as the children of God are more mercifull and in the fruits of mercie more plentifull constant to the succouring and helping of their needie and helplesse brethren here vpon earth by so much the more liuely they do represent the diuine image and likenes of God their heauenlie Father And contrariwise because where vnmercifulnes is there doth easilie lodge crueltie and all other sinne And for that as any are more vnmercifull and cruell so are they not onely more vnlike to Grd but also more like to their Father the diuell who beareth this brand that hee is a murtherer from the beginning Explication proofe These reasons may well suffice and they haue good warrant from the holie scriptures of God For first as touching the difficultie the vncessant instructions rebukes and exhortations with so many often repeated promises threatnings tending this way set down in the holie scriptures are a plentifull demoÌ„stratiue proofe of it Ter giuersatrix nostra caro est ad benefacienduÌ„pigra Alas our sluggish nature shukketh at it when it cometh to any matter of contribution from the purse to almes or to any other holy vse albeit we would seeme to be with the forwardest in hearing or talking of the word in commending of well dooing c. Secondly that these duties are of all other the most familiar and plaine testimonies of an vpright heart toward our Sauiour Christ it may likewise be euident from the holy scriptures because fewer of such haue bene charged and detected or hypocrisie then of the other as may appeare by the vsuall practise of the holy Prophets who haue from the want of these duties improued the religion and worship of those that were zealous in outward ceremonies but neuer convicted any of hypocrisie who haue proued themselues by the works of mercie Nulla re alia itae declaratur generaliter animus erga ChristuÌ„ sincerus atque ista allectione propter Christae Musculus to be mercifull men And in this respect well saith a learned man that sinceritie of heart toward Christ is in no other thing so generally declared as in brotherly loue for Christes sake For whereas loue may be declared these two wayes either to the parties themselues who are loued or to others for their sake this latter is a more sure confirmation then the former in so much as hee that will doe this will much more doe the other if opportunitie shall serue but it followeth not so strongly on the other side Wherevpon verie well concludeth the same learned man Non potest igitur certius declarari qua simus erga Christum fide charitate quà m in ijs qui ad Christum pertinent maximè illis qui conteÌ„ptissimi sunt It cannot be more certainely declared howe faithfull and louing we are toward Christ then by our dealing toward them that belong vnto him and chieflie to them that are most contemptible among the rest Now thirdlie that by mercifulnes and the workes thereof we doe speciallie resemble the image or God our heauenly Father it may appeare by calling to minde the speach of our Sauiour mentioned not long before out of the 6. of S. Luke verses 35. â—6 and Coloss 3.12 And on the contrarie that the vnmercifull and cruell men doe thereby shewe themselues the children of the Diuell and to beare his image that one place of our Sauiour is verie plaine Ioh 8. â—4 Thus therefore all the reasons mentioned why our Sauiour standeth so purposedlie vpon the workes of mercie haue their warrant from the holie Scriptures And herewithall we may see a liuely representation of the state of the whole true Christian Church here vpon earth in that it standeth in these two sortes of people either those that are poore and afflicted for Christ and his Gospell sake or th se that haue a mercifull regard of such whosoeuer for the time are in prosperitie themselues Likewise we may see on the contrarie what the state and condition of the false or malignant church is in that it consisteth of such as either
doth necessarily require Thus much in way of rendering some account of the present enterprise with this admonition necessarily as I suppose inserted in respect of some who without such caution were most like to mislike to their owne greatest harme But to returne my speech to you the reuerend and learned Preachers of Gods word this doe I now humbly beseech of you in the Lord Iesus that insomuch as yee are the salt of the earth the light of the world and Stewards in the Lords house appointed by God himselfe to giue to euery one his portion in due season that you would as ye doe and yet still more and more consider the peerlesse dignitie efficacie of your office of Preaching farre excelling all writing or printing with incke and paper both for the daily calling and edifying of the Church of God as well in knowledge and comfort of faith as vnto obedience of life euen to the comming of our Lord Iesus at the ende of the world You are by your holy Preaching the most actiue pen-men of the holy Ghost to write yea to ingraue all holy doctrine and godlines in the heartes of all the Elect of God with a farre more deepe and firme impression then can be made in any thinne and shallowe papers You are those holy instruments of God which are most effectual both to giue the clearest light of knowledg and to work the best impressions in memorie and to bring the conscience to greatest remorse and to affect the heart with the sweetest and most durable comfort and also most powerfully to stirre vp to the practise of the duties of a godly life then any other can be Whence it is and no doubt hath alwaies bin found that among the godly such speeches as followe haue more often proceeded from their hearing of the word preached then from priuate reading or any other meanes I neuer vnderstood this point saith one so well as I did by such a Sermon I remember such a point well saith another euer since I heard such a text handeled I was neuer pricked in coÌ„science as I was at such a Sermon saith a third Me thought the Preacher spake particularly to me c. I was greatly coÌ„forted saith a fourth by the doctrine of such a Preacher at such such a time Wee see well nowe say all that haue any grace in them with one consent that we ought to be more carefull to heare the word preâ—â—hed and to pray more earnestly to God for his blessing vpon it then euer we thought before These kinde of speeches I say being often in the mouthes of such Christians as be reuerend hearers of Sermons doe euidently declare that Preaching hath a speciall power giuen it of God to worke most mightie effects in the hearts of the people of God aboue al that any readings or other priuate or publicke exercises of religion can worke So that though reading of good bookes is very profitable to such as doe in godly manner acquaint themselues therewithall yet in commending of the reading of godly writings we must alwaies admonish â—he people that they preferre the hearing of holy Sermons and the reading of the holy Scriptures before their reading of any other writinges besides Yea so iust cause is there to admonish all other hereof that the most godly and learned Preachers themselues will from their owne experience easily acknowledge that they could not haue vnderstoode the mysteries of Gods truth so clearely nor haue found them so comfortable by their owne reading prayer and meditation as by the grace of God they now do in a more liberall taste of Gods power and glory had they not their owne selues not onely preached the same to others but also heard the same mysteries preached by other Ministers vnto them And so doe I willingly confesse concerning my selfe and the present Treasurie so called in these bookes O therefore be ye intreated for the Lords cause to labour to the fulfilling of the most worthie and noble dutie of your office that is the dutie of preaching which of all other is the most worthy in the sight of God most profitable to his Church Without the which no doubt all writing yea euen the holy Scriptures themselues would lie contemned and despised and without any fruit vnlesse the people were put in minde of their duty yea if they were not earnestly stirred vp by you to haue the due regard of them Spartam igitur vos nacti estis reuereÌ„di in Christo Patres ac Fratres vos inquam prae coeteris Prouinciam sanè selectissimam Hanc igitur macti virtute vestra coelitus sc inspirata maxime .i. qua poteritis fide diligentia exornate Ita Deum remuneratorem experiemini benignissimum locupletissimumque Ego similiter eadem gratia diuina fretus vestrae virtutis imitator maximé in votis habeo vt in idem vobiscum opus totis viribus huic scribendi negotio temperans multo deinceps accuratius Domino pro sua immensa bonitate concedente incumbam Optimé valete And now hence-forth extending my speech yet more generally this I desire that all might vnderstand that albeit this booke is in some most dutifull regard dedicated to the right worshipfull aboue named insomuch as it pleased God by their good meanes to vouchsafe mee the principall time of such quiet peace and rest with libertie leisure comfort and maintenance in the Church of God wherein I might write any thing at all worthy the reading of any Neuerthelesse that which I doe in speciall manner dedicate to them as most properly and of best right belonging to them the same doe I froÌ„ a more common affection of christian loue and duty and with their very Christian good liking I am sure communicate also to you Wishing and praying with all my heart that it may be aboundantly blessed of God to the singular both profit and comfort not onely of them and theirs but also of you and of all that do belong vnto you To the which end and purpose two things do I hence-forth most instantly request of you First that you would esteeme of these writings only as of a fruit of that holy prophecie or interpretation which is an ordinary gift of God in his church to help toward the more cleare vnderstanding of that manifold wisedome of God which is fully and perfectly contained in his owne most holy Scriptures alone and therewithall to lay open more plainely that manifold comfort which is inclosed in them and likewise to make it more manifest how plentifull fruites of thankfulnes and obedience is due from vs to God according to the same For as touching the thinges themselues they are as was saide euen now to be found most perfectly treasured vp in the holy Scriptures of GOD himselfe and in no other writings beside Neither in very deede doe these holy Scriptures of God stand in need of any other method and disposing nor of any other interpretation then their owne most pure
of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
should oppresse their brethren shewing therby how greatly the sinne should be detested It is like to the speach of our Sauiour Christ that his Disciples should shake off the dust of their feete against the despisers of the Gospell Note also the speach of the Lord by his Prophet Isai chap 30.22 Yee shall pollute the couering of the images of siluer and the rich ornament of thine images of gold and cast them away as a menstruous clothe and thou shalt say vnto it Get thee hence And chap 31.7 In that daye euery man shall cast out his idoles of siluer his idoles of gold which your hands haue made you euen a sin And by Ezekiel chapt 18.31 Cast away from you all your transgressions wherby ye haue transgressed not onely idolatrie as before in Isaiah but also euery other sinne Consider likewise that which the Prophet Daniell speaketh to Nabuchadnezzer in the name of the Lord Breake of thy sinnes by righteousnesse Abrumpe c. Ther must of necessitie be rough dealing and an holy violence vsed against sinne It will not yeelde vnlesse it be vanquished If it be not killed it will kill c. They therfore that striue most manfully and couragiouslie against sinne yea euen to the death of it they are to be accounted of all others the most valiant men Prouer 16.32 Hee that is slowe to anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Cittie And Hebre 12.4 Yee haue not yet resisted vnto blood striuing against sinne The weapons whereby sinne is to be incountred must be spirituall according to the nature of the aduersarie Namely by holie prayers and sometimes with fasting as the importunitie of the enemie shall require Our resistance or reuenge must not be by whipping of our selues or by any other like Popish penance but onelie as God requireth in his word All other practises and blinde deuotions are of no reckoning with God Coloss chapt 2.20 As touching those that make semblance of misliking sinne generallie but when their owne particular sinnes come in question they deale as fauourablie with them as may bee they are too great triflers and euen cowardes in this Spirituall warfare They may well be compared to those that make as if they would throwe their children to the puttocks as they say but they imbrace and holde them fast in their armes still Sinne must not be so dallied withall if we meane in good earnest to repent wee must deale with it as with a most impudent and shameles guest that must be thrust out of dores by the head and shoulders as they say before he will departe Thirdlie touching admonition to others that they may learne from our example and experience to take warning read the excellent practise of Dauid Psalm 32. and againe Psalm 51.13 Restore mee to the ioye of thy saluation and stablish mee with thy free Spirit Then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee And Psal 124 consider both the title the Psal And Ezekiel 18.30 Returne and cause others to turne away from all your transgressions so iniquitie shall not be your destruction It is agreeable to the precept of our Sauiour Christ Luk 22.32 When thou art conuerted saith our Sauiour to Peter strengthen thy brethren Fourthlie concerning watchfulnes that sinne renewe not the strength read 1. Cor 9.27 I beat down my bodie and bring it into subiection lest by any meanes after that I haue preached to others I my selfe should be reprooued Sinne recouering strength is more hard to be subdued afterward Matth 12.43 c. Muta animalia cum fraude capiantur si aliquo se modo in fugam excitauerint fiunt postmodùm cautiora vitantque semper ea omnia in quibus dolos insidiasque senserūt Sic hominem inquit Lactantius poenitentia cautum ac diligentem facit ad euitanda peccata in quae semel fraude deciderit The dumbe creatures growe more warie after they haue escaped their danger much more ought man a reasonable creature growe daily more warie against the danger of sinne Fifthlie how the feare of God helpeth forward this parte of repentance yea how it preuenteth sinne Read Genes 39.9 How can I doe this great wickednesse saith Ioseph to his incontinent Mistris and sinne against God And againe chap 42.8 and chap 50.19 Hee perswadeth his brethren that he minded no reuenge against them because hee had the feare of God before his eyes Reade also Prouer 16.6 By the feare of the Lord men depart from euill And chap 14.27 The feare of the Lord is a Well-spring of life to auoyd the snares of death and chapt 23.17 and Iob chapt 28. vers 28. and Prou 3.7 Read also 2. Cor 7.11 Wher the Apostle rehearseth this holie feare among diuers other of the helping graces to repentance Godlie sorrow saith hee causeth repentance to saluation not to bee repented of c. For beholde this thing that ye haue beene godlilie sorie what great care it hath wrought in you Yea what clearing of your selues Yea what indignation Yea what feare c. Read also Psal 2.11 Serue the Lord in feare reioyce in trembling And Ps 4.4 Tremble and sinne not examine your owne heart vpon your bed and be still that is take heed that ye doe not adde sinne to sinne in an obstinate rebellion against God Selah And Psalm 99.1 Finallie as for the meanes that hinder this parte of Repentance aswell as that other part now following we will consider of them together afterward In the meane season let vs proceede to those helping graces which doe formerly serue to stir vp to newnes of life which is the second part of Repētāce Question Which are they Answere First and principallie an earnest meditation and application of the Resurrection of our Sauiour CHRIST to our dull and dead soules that by the vertue therof they may be quickened suppled and made lithe as it were with a most holie and pretious oyle to rise vp to newnesse of life Secondly a like earnest meditation of all other the mercies of God concerning the comforte of this life whose bountifulnesse and euery parte fruite or benefite thereof ought to leade vs to Repentance yea to carrie vs on forwarde to this our second parte of Repentance Thirdly a faithfull and beleeuing meditation of all the sweet and faithfull promises of God touching the blessednes of the life to come Finallie the feare of God is not onely as a bridle to with-holde from sinne as was answered before but it is also a sharp spurre to quicken vs to newnes of life It is very true and therfore when the Prophet Samuel exhorteth the people of God to serue the Lord Explication and proofe hee maketh the feare of God the ground or cause of it Therefore saith hee feare yee the Lord and serue him in truth with all your hearts and consider how great things he hath done for you
receiue saith our Sauiour Christ c. Nowe this wee knowe is a speciall petition which wee are to aske of God that it would please him to increase our Faith as wee haue the example of the Disciples of our Sauiour Christ Thus much for the explanation and proofe of this answere NExt to this it is not as I suppose amisse that you shew after what manner I meane in what course and order the holie Ghost doth work this worke of our regeneration and newe birth with the increases thereof in the seuerall parts or branches of it so farre as for the present wee can discerne Question What is the order of this his working Answere First hee sheweth euery one of the Elect children of God his owne ignorant sinnefull and damnable estate yea hee subdueth their soules to an acknowledgement of the iust deserued damnation which is due thervnto and accordinglie to feare and tremble at the curse of the Lawe Secondly hee inlighteneth the minde to see the Saluation of God with hope to bee a partaker thereof Thirdlie hee stirreth vp the affection of the heart to a longing desire after it and therewithall to mourne for sinne which might iustly separate betwixt vs and it Yet so as hee causeth the heart to long with patience in waiting for the comfort and assurance of attaining vnto it Fourthlie he powreth into the soule and conscience a feeling and ioyous tast of Gods loue and of his gratious readinesse to shew mercie yea hee giueth such a certificat of their particular Adoption to bee the children of God that they reioyce more therein then if they had wonne the whole world Finallie the holy Ghost doth not cease to stirre vp euerie true beleeuer to an earnest care and indeuour of daylie profiting by all holy meanes both in Knowledge and Faith and also in Repentance and obedience of the Gospell comforting and strengthening them also against all such lettes and discouragementes as they doe meete withall For the first of these read Iohn ch 16.9.10.11.12 The holie Ghost as our Sauiour Christ hath taught vs reprooueth the world of Sinne and of Righteousnesse and of Iudgment Of sinne saith our Sauiour because they beleeue not in mee c. Wherby it is euident that not to beleeue in Christ is a very great and a grieuous sinne For the second read Ephes 1.17.18 where the holie Ghost is called the Spirit of wisedome and Reuelation inlightening the eyes of our vnderstanding to know the hope of the calling of God c. Read also 1. Cor 2.9.10 The things which the eye hath not seene c. God hath reuealed them vnto vs by his Spirit For the Spirit searcheth all things yea the deepe things of God And for the comfort of Hope see Rom 8.24 Wee are saued by Hope Thirdly for that desire and longing after Saluation which the holy Ghost worketh read in the same chapt the 23. verse and also verses 26.27 Wee which haue the first fruits of the Spirit doe euen sigh in our selues waiting for the Adoption euen the redemption of our bodies Likewise the Spirit also helpeth our infirmities for wee knowe not what to pray as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. And the children of God are noted by this property that they loue the saluation of God Psal 40.16 And which is in effect all one they are said to be such as loue the appearing of the Lord. 2. Tim. 4.8 And therefore they pray Come Lord Iesu come quickly Reuel 22 20. And Psal 119.41 Let thy louing kindnes come vnto me ó Lord and thy saluation according to thy promise Neuerthelesse they wayte with patience according to that of the Patriarke Iaacob Gen 49.18 O Lord I haue waited for thy saluation And as Simeon vppon whom was the holy Ghost as the Euangelist testifieth waited for the consolation of Israel Luke 2.25 And as we read Rom 8.25 If we hope for that we see not we doe with patience abide for it According also to that in the 123. Psal Behold as the eyes of seruants looke to the hand of their Maisters and as the eyes of a maiden to the hand of her Mistres so our eyes waite vpon the Lord our God vntill he haue mercie vpon vs. And that the holy Ghost causeth the children of God to mourne for their sinnes it hath beene shewed before in which respect they are said to be such as mourne in Sion Isai 61.3 The which mourning also ministreth hope of Gods mercy Lamen chap 5.19.20.21 Ezek chap. 9. For the proofe of the fourth branch read Rom 5.5 The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.15.16 Ye haue receiued the Spirit of adoption whereby wee crie Abba Father The same Spirit beareth witnesse with our Spirit that wee are the children of God Herein as the Apostle Peter teacheth wee haue cause to reioice with ioy vnspeakeable and glorious 1. Ep 1.8 And in comparison heereof all is but dung as the Apostle Paul truly estimateth Phil 3.8 Finally touching the care of further profitting both in knowledge faith and repentance which the holy Ghost worketh it may be proued from that wee read Philip 1.7 God will performe the good worke which hee hath begun And the prayer of the same Apostle warranteth the same 2. Thessa 1.11 God will fulfill all the good pleasure of his goodnes and the worke of faith with power Hee will leade from knowledge to knowledge from faith to faith and from glory to glory according to the image of God Rom 1.17 2. Corinth 3.18 Read also Prouerb 4.18 The way of the righteous shineth as the light which shineth more and more vnto the perfit day And for proceeding in knowledge consider of that 2. Cor 5.16 Henceforth know wee no man after the flesh yea though we had knowne Christ after the flesh that is not so purely as we ought looking too much to his abasement c. Yet henceforth know we him so no more A figuratiue concession like to that 1. Corinth 4. ◠Consider also of the similitude which the same Apostle vseth in the 13. chap of the same Epistle verse 11. When I was a childe I spake as a childe I vnderstoode as a childe I thought as a childe but when I became a man I put away childish things So it is in the spirituall age as it were of Christ not onely in comparison of our estate heere with that it shall be in the Kingdome of glory but also in respect of that differing measure of grace heere in the Kingdome of grace which now wee speake of For as in the worke of nature all the parts and powers are not perfect at once but they growe in the wombe first Ecclesiast 11.5 and after by the milke of the mothers breast c so is it in the worke of grace Wee are borne of the Spirit wee must growe vp still by the
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
prophesies concerning the conception of our Sauiour for vs and our benefit they are likewise promises that he should be borne for vs and our benefit yea euen for the greatest benefit that might possibly be procured vnto vs. ExplicatioÌ„ proofe It is true It could not possibly be that our Sauiour should be conceiued by the holy Ghost in vaine His birth could by no meanes be hindred or defeated And therefore the promise of this may be said to be included in the promise of that Question But haue we no speciall or expresse promise concerning the birth of our Sauiour that it should be to our benefit Answere Yes The Lord did assure his Church of this singular mercie by his holy Prophet Isaiah long before it came to passe ExplicatioÌ„ and proofe This also is verie true For so we read in the 6. verse of his 9. chapter of his prophecie where we finde it thus written vnto vs that is to our singular benefit and comfort a child is borne and vnto vs a Sonne is giuen and the gouernment is vpon his shoulder c. Read also Ier 23. verses 5.6 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a King shall raigne and prosper and he shall execute iudgement and iustice in the earth In his daies Iuda shall be saued and Israel shall dwell safely and this is the name whereby they shall call him the Lord our righteousnes And againe with some further amplification chap 33. verses 14 15 16. c. To this purpose likewise serue the prophesies already mentioned concerning the time the place and the manner of his birth c. Wherefore of this no more now at this time Question WE hast to the Comforts of faith which arise from the birth of our Sauiour Is it not a matter of very great and singular comfort Answer Yes verily It both was and is still matter of great ioy and comfort to the holy Angels much more ought it to be so to vs and so is no doubt to all true beleeuing Christians ExplicatioÌ„ and proofe So indeede we reade Luke chap 2. that the holy Angels reioiced that the Shepheards reioiced that Simeon and Anna reioiced at the birth of our Sauiour Christ And so ought we all to reioice as hauing singular cause with them according to the speech of the Angel to the Shepheards saying Behold I bring you tidings of great ioy that shall be to all people That is that vnto you is borne a Sauiour c. But of the duties more afterward The Comforts As touching the cause of ioy and comfort which wee haue hereby wee may conceiue of it the rather if wee helpe our selues by a comparison not vnfit to be made in this cause We knowe that great ioy ariseth to a nation when the King hath an heire apparant borne to the crowne by whom there is good hope that the gouernment shall not bee deriued to a stranger whereby vnnaturall oppression and tyrannous gouernment might easily take footing c. as we our selues haue lately very sensibly felt to the vnspeakable ioy of our hearts when after the dolefull decease of our blessed Queene Elizabeth our gracious King Iames hath succeeded whose entrance vpon his roiall throne and scepter among vs was right ioious to all right English hearts but so much the more because hee bringeth with him a young Prince yea more then one of a right princely seede But the cause of ioy which now we speake of concerning our Sauiour Christ is infinitely greater not onely to vs or any one nation that should otherwise haue perished vnder the tyranny of the Diuel sinne death and Hell but to all nations vnder heauen seeing the deliuerance and saluation of all people dependeth vpon our Sauiour the onely heire apparant of the most high possessor of heauen and earth for euer and euer And seeing as was said the Angels of heauen were reioiced by the birth of our Sauiour as is euident by their praising of God for it as we haue seene Luk. 2.13.14 and namely for our sake who haue the chiefe benefit of it it followeth by good reason that wee our selues much rather haue principall cause of most aboundant reioycing herein Question But in what respects is the birth of our Sauiour a matter of so singular and incomparable reioycing to vs and to all people Answere First because hereby the Lord our God hath to the glory of his owne name most graciously and comfortably manifested his diuine nature in the Person of his Sonne so farre as it is meete for the same to be manifested to vs here in this world Secondly because he hath manifested his most gracious and Fatherly good will toward all sorts of men in euery nation of the whole world whosoeuer shall thankefully imbrace that life and immortalitie which he hath brought to light and offereth in his Son Thirdly because from hence ariseth vnspeakable peace to the conscience of all true beleeuers both in the vse of all present blessings and also in the assured hope of the inheritance of all the blessings of the life to come in that through him we are adopted to be ioinâ—â—eires with him F nally the birth of our Sauiour is exceeding comfortable because the world is as it were borne againe and renewed vnto God in him according as it is said He is a light of the Gentiles and the glory of his people Israel as Simeon said of him while yet he was newe borne Yea because after a long time of calamitie as it were of most gloomie darke and tempesâ—ous weather hee is as the rising of the Sunne vpon the world wonderfully clearing the whole face and compasse of it So indeed we reade from the 2. verse of the 9. chap of the Euangelicall prophet Isaiah in that he prophesied thus The people that walked in darknes haue seene a â—reat light they that did dwell in the land of the shadowe of death vpon them hath the light shined c. And the Apostle Paul saith that in our Sauiour Christ all things are become new 2. Cor 5.17 Read also Malachie chap 4.2 He is the Sonne of righteousnes and health is vnder his wings But that we may proceede in some order Concerning the first branch of the answere read Heb 1. verses 2 3. This representation is much more gracious and comfortable then was that sight of Gods glory whâ—ch Moses might be partaker of Exod. 33.20 c. Conâ—erning the second branch read and consider the wordes of the holy Angelâ— Luk. 2.14 Glorie to God on high in earth peace and toward men good will And 1. Iohn â— 5 ye knowe that he that is the Sonne of God our Lord Iesus Christ appeared that he might take away our sins and in him is no sin And our Sauiour himselfe in the Gospell of Iohn ch 18.37 For this cause saith he am I borne and for this cause came I into the world that I 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
be profitable for vs to consider somewhat more fully of some of these points at the least And first concerning the exceeding gladnes of Herod vpon the sight of our Sauiour Christ it shall be to good purpose to consider what manner of gladnes it was from the causes and grounds thereof Wherevpon also other things wiâ—l be made more cleare and lightsome vnto vs. Answer What manner of gladnes therefore was that wherewith Herod was affected Question It was not of any holy loue and desire thâ—t he bare to our Sauiour Christ or to his doctrinâ— or to his miracles but altogether of a profane curiositie he reioycing rather to see our Sauiour apprehended and brought before him as a prisoner then in any other respect Explication It is true indeede as the effects of this ioy doe open both the nature of it and also of the causes and grounds thereof And in very truth how could it be that Herod a man of most wicked and incestuous life and of a most guiltie conscience imbrued not onely with the imprisonment of Iohn but also with his innocent blood aboue all other his sinnes he of an hypocritâ— becomming a hard hearted sinner seeking also as it is likely by that we read Luke 13.31 the life of our Sauiour as may appeare further by that answere which our Sauiour sendeth at the same time saying Goe ye and tell that Foxe Behold I cast out Diuelâ— and wilt heale still to day and to morrowe and the third day I shall be perfected that is I shall continue yet a while longer and doe the workes oâ— God and Herod shall not be able to interrupt me Herod also being the wicked sonne of that most wicked Herod who euen from the natiuitie of our Sauiour sought to destroy him and to that end murthered the children of Bethlehem and the places there about as we haue seene more at at large before how therefore could it be I say that Herod being such a one should in any godly manner desire after our Sauiour and ioy to see him specially to see him in such a plight as hee was brought before him Verily if he had loued him he would rather haue beene striken with sorrow to see our Sauiour so pitifully abused and defaced as he was by former spittings and buffettings c. And besides if Herod had had any true desire to haue seene our Sauiour Christ or to haue heard his doctrine or to haue beheld his miracles he might long since this time haue seene and heard both him and them many a time and often For our Sauiour Christ both preached and wrought miracles daily in all parts of Herods iurisdiction euen in Galile He that heard Iohn willingly though he wrought no miracles would much rather haue heard our Sauiour who was mightie in deede as well as in word The truth is plaine therefore that Herod had noe good affection toward our Sauiour All his desire was of a profane curiositie and his gladnes a reioycing in our Sauiours outward calamitie he thinking this to be a fit occasion to make our Sauiour seruile to his proud humour But our Sauiour knowing the wicked minde of this profane and vngodly man he doth disapoint him as much as possibly might and thereby sheweth himselfe to be altogether an other manner of man then Herod tooke him to be That is to say he sheweth himself a most wise discreet man of inuincible patience ioined with singular valour and holy fortitude of mind knowing most perfectly when to be silent as well as when to speake The which that we may more clearly see into we are to call to mind the former reasons alledged concerning our Sauiour his silence And beside those to consider of two more speciall vpon the present occasioÌ„ First as we haue seene that Herod was a most bad man and accordingly our Sauiour Christ well knewe that he desired not to heare any word to proceed out of his mouth to his instruction in the way of the kingdome of God or to see any worke wrought by him to the end he might be moued thereby to giue glory to God and therefore as our Sauiour Christ had taught his disciples before that they should not giue holy things to dogges nor cast pearles before swine so he practiseth the same himself at this time being before such a maÌ„ner of man the Iewes also continuing and persisting in their malice being iustly to be accounted of like sort with him SecoÌ„dly insomuch as our Sa Ch knew wel that Pilate not Herod must be his Iudge that he must be crucified at Ierusalem not to be sent to be executed in Galile therefore he will not answer his cause before Herod And to speak the truth our Sa Ch was neither a Galilean nor as the cause stood was of Herods Iurisdiction For first although our Sauiour was brought vp froÌ„ the time that he returned out of Egypt that is about foure yeares after he was borne vntil he came to about thirtie yeares of age in Nazareth a citie of Galile by the special appointment of God that it might the rather be manifest euen from the name of the place of his educatioÌ„ that he was that netsar or branch springing out of the stock of Dauid so often spoken of by the holy Prophets yet he was by birth linage a Bethlehemite of the tribe of Iuda In which respect also he being apprehended at Ierusalem or at the least within the liberties thereof and conuented first before Pilate the gouernour of those parts the iudgement of his cause belonged rather to Pilate then to Herod And this no doubt did Herod wel enough consider therefore returned him againe to Pilate he and his souldiers beginning the pageaÌ„t of the mockery of our Sauiour Christs kingdome to Pilate his souldiers who prosecuted the same more fully afterward But Herods white was no black spot to diminish the most bright cleare innocencie of our Sauiour but rather an ensigne confirmation therof insomuch as Herod could certifie Pilate of nothing criminous against our Sauiour though he had bin much conuersant in the parts of his iurisdiction as Pilate himself afterward acknowledged as we shall see in the processe of the holy story by the Euangelist Luke Wherefore hastening to the rest of the story we will stay no longer vpon this but briefly conclude that whatsoeuer was the cause of the enmitie of Pilate and Herod The grouÌ„d and history of his third examination arraignment before Pilate whether for that outrage which Pilate committed against the Galileans of Herods iurisdiction mentioned by Saint Luke who recordeth this their enmitie chap 13.1 or whether it were any other cause this we may say concerning their friendship and loue-day that according to the holy Prouerbe chap 14.9 sinne or guiltines of sinne specially in the same sinne is a meanes to set fooles that is the wicked and vngodly men at one but that which is acceptable to
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâ—tting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌ„d historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâ—ed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌ„t neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌ„d and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
ceased neither yet doe cease to couer whole christianitie with new vailes who also haue so farre increased in impudencie that they doe euen openly restraine the seely people from the way of the Sanctuary that is from the reading and vnderstanding of the holy Scriptures For they haue disguised the Scriptures by tuning them into songs mixed with infinite deuises and lies the which also they haue thrust vpon the people in a strange language after they haue deceiued them with the visard of an inwrapped faith And now saith he further marke another Sermon of the same Preacher to the enemies and molesters of this crucified man speaking to them after this manner Woe vnto you ye cursed people what doe ye Ye doe open the way into heauen which hetherto hath beene shut vp for him whom ye could not abide vpon earth the which thing I the vaile here set vp did make a representation of Now so it is that I must lay open the way vnto him from the bottome to the very vpmost top And herewithall I doe admonish you euen you hypocrites I say who abuse the vaile of deuotion and godlines to the murthering of the author and Prince of life that you are herein the instruments of your owne destruction and of the abolishing of this Temple the which you haue so greatly abused For I doe open vnto him who had hetherto figuratiuely dwelt in the Temple a way for him to goe out of it neuer to returne thither againe but to leaue this howse vnto you voide and desolate like as hee told you when with scourges he cast you and your marchandise out of it twice before Iohn 2.15 Matth. 21.12 and 25.28 Such was the Sermon of this vaile vnto this vnthankfull people with whom at this day there is no Priesthood no altar no Temple to speake in a word no state of people the which truly though they had them now yet could stand them in no stead but that which is farre worse vpon whose heart so great a couering is laide that they are altogether blinde in the vnderstanding of the old new Testament 2. Cor. 3.15 But alas by how much the vice of the ingratitude of vs miserable Gentiles is greater by so much is our blindnes greater thē was euer that of the Iewes insomuch as Pastors neglecting the direction of the holy Ghost by whom wee were led with so great light into all truth comprehended in the sacred and very true Apostolike writings casting foorth an exceeding brightnesse some through ouer great negligence other by too great a conceit of their knowledge and other of ignorance and superstition haue suffered not onely the Iewish vaile to be sowed together and set vp againe as is manifest by the Iewish ceremonies brought againe into christianitie in witnes whereof let be holy water the Chrisme the annealing lampes and tapers Priestly garments and other trifles not a few of this sort but also they haue suffered a more grosse and thick vaile to be retained vnder pretence of holines and religion then hath beene among the Heathen witnesses the same their holie water Altars Idolls the names onely whereof are changed crownes Missa gesticulationes quas acibi mimicas non minus ridiculas quam superstitiosas apellat Hom. scil 34 and goodly vestiments in the worship whereof they doe also burne incense and finally the manifold moppings or busie gesturings vsed in the Masse with other new vailes aboue number and Sacraments which they haue fained For the which the Lord being iustly wroth he hath vtterly subuerted and ouerthrowne infinite Churches in the East in the South in the North and in the greatest part of the West And as touching them that remaine deseruedly hath the Lord in the Westerne parts giuen such power to the Spirit of Error that Christ suffered nothing at the handes of the Iewes the which the small number of the children of God yet remaining euen such whose eyes God hath opened doth not suffer at the hands of the Caiaphases Priests and Pilates of this age And which is farre more to be lamented wee see darknes by little and little cast euen vpon those places the which that true Sunne had begunne to make lightsome with his very bright-shining beames For out of all doubt there are ouer many euen among those by whom the spirituall Temple of Iesus Christ beganne to be restored in our age who not duly considering that which is purposely said by the Euangelists that this vaile was rent not onely halfe way through or by the third or fourth part but from the bottome to the very toppe of it haue grieuously erred in that they haue a remainder of the leauen as by experience it selfe we finde so that if it be not preuented betimes the whole leauen will waxe more sowre then euer hitherto it hath done But brethren let vs giue immortall thanks to the Maiestie of our most gratious God for that he hath dealt otherwise with this place and with many other and yet let vs thinke in good earnest that if we doe not walke more carefully as the children of light following the light of the Gospel while yet it shineth as the Lord saide once to the people of the Iewes Iohn 12.35 that it will come to passe that this so great a benefit shall turne to our greater iudgement as the Lord threatneth Luke 11.26 Whereof O how many I speake it with griefe wicked Atheists are witnesses at this day who of superstitious ones in the beginning haue at the last proued Athiests Libertines and Epicures yea euen persecutors of the Church of God by whom they are deseruedly thrust out of his house and giuen ouer to the Prince of darknes This is that which the vaile preached heretofore of old and it teacheth vs the same things euen to this day Hetherto out of Beza Hom. 32. vpon the History of the Passion toward the end of the Homilie YEa and because his holy Prosopopie is no lesse fruitfull then delightfull concerning the other effects that did either accompanie or immediately follow the death of our Sauiour I will not be ashamed to play the truant so long till I haue borrowed from him that which I meane to write for the interpretation of the wisedome and power and mercie or wrath of God signified thereby Now therefore concerning the second effect which was as it were a second Preacher let vs heare saith Beza what the earth signified the which insomuch as it subsisteth by the most mighty arme of God alone it is neuer moued but that arme is likewise moued to shew forth the great and extraordinarie wrath of God euen as if he did hardly beare that the earth should beare men anie longer so that wee are not to sticke in naturall and second causes which the Lord vseth when and how it pleaseth him But in this place the historie teacheth vs plainely enough that the earth would testifie as it were by name that it detested and abhorred that wicked
〈◊〉 euer our Sauiour being most grieuously troubled and heauie euâ—n to the death vnder the horror of Gods most heauie indignation bent against the sinne of man did as wee haue seene more at large before of humane infirmitie yet without sinne praie that if it were possible the same cuppe of Gods wrath might passe away not be drunke of him yet he presently recouereth himselfe like as the Sunne being for a while shadowed by some darke and thicke cloud breaketh forth and sheweth that it hath lost no part of the light it had before and hee submitteth his will thus troubled to the most holy and deteâ—mined will of God And thus though he was by the passing vehemencie of the temptation terriblie shaken in his soule yet was it but as the shaking of most pure and clarified water in a Cristall glasse which cannot by any troubling or shuffling of it too and fro be any thing at all sullied and rored insomuch as there was no whit of soile or dregges in the bottome of it But that we may returne to the second branch of the former answer wherein as was saide wee may in the second place obserue the present minde and most holy wisedome and vndaunted valoure of our Sauiour in all his behauiour towardes all sortes of people in the time of his sufferings First let vs obserue what it was towardes his Disciples that is with how singular loue and in how tender pittie and compassion it was manifested toward them Question Wherein may this be discerned Answer In this respect the present minde and most excellent wisedome of our SAVIOVR shineth brightly in this that as the time of his sufferings approached nearer he did the more often preadmonish acquaint his Disciples with the praediction and foretelling of them to the end they might not be altogether sodaine and vnlooked for and so the more discomfortable vnto them The present minde of our Sauiour together with his singular wisedome and tender loue to his Disciples is euident likewise in this that when the time was at hand indeede then did hee shewe himselfe most chearefull in heartening of them howsoeuer in â—ome considerations he carried a very heauie heart in his owne most wise and holy bosome ExplicatioÌ„ proofe It is true And therevpon doth the Euangelist Iohn giue this testimonie of our Sauiour That he loued those that were his owne in the world euen vnto the end so long as he liued with them Iohn 13.1 The declaration and constancie of which tendernes of the loue of our Sauiour insomuch as it was most plentifully testified at the celebration of that Passeouer in the which hee was immediatly to suffer as it followeth in the same 13. chap. of Iohn from the 2. verse euen to the end of the 17. chapter and by some other testimonies of the other Euangelists let vs as briefly and as orderly as we can collect and gather them together Question How may this be done Answer The most tender and constant loue of our Sauiour to his Disciples and consequently euen to his whole Church is euident in this that no premeditation of his sufferings which he knew must needes be most grieuous and that onely for their and our sinnes and for tht sinnes of the rest of Gods elect and nothing at all for any default of his owne could possibly diminish his loue no though he had already begun to taste the extreame bitternes of them ExplicatioÌ„ proofe So in deede we read Ioh. 12.27 And verily it is a liuely proofe of a more perfit loue then the tender and louing mother can beare to her childe while the sorrowes of childe bearing are yet fresh in her minde And which of vs if so be we knew that we must die though the gentlest death that might be for any other mans cause could loue and delight in that party for whose offence we must die But specially if hee were a wicked man and an enemie vnto vs according to that Rom. 5. verses 6.7.8 Yet our Sauiour died for vs and for all other of his though wee are both by nature and in transgression of our liues such as we speake of But let vs goe forward Howe did our Sauiour furthermore declare the same his most tender loue Question He hath done it diuerse other waies Answere And first by washing his Disciples feete as it followeth Iohn chap. 13. verses 4.5 c. ExplicatioÌ„ proofe If there were no other thing but this it must needes be accounted of vs an admirable declaration of his incomparable loue For assuredly whosoeuer being a Superiour can finde in his heart to wash the feete of his inferiour the which no doubt according to the vse of that Country was an office performed of the inferiour to the Superiour when a guest was entertained of the maister of the family and a farre more meane office then to poure the Ewer at the washing of hands after meate it is a certaine argument that hee loueth him well Infinitely much rather then must it be conceiued that insomuch as iâ— pleased our Sauiour though hee was the Lord and Maister of his Disciples and knew well his soueraignty ouer them thus farre to abase himselfe that it was a singular declaration of his most deare loue toward them Question But was this the onely cause why he did so Answere It was not the onely cause though it was one of the chiefe and principall as the Euangelist Saint Iohn giueth to vnderstand from the beginning of his 13. Chapter Question You say well But for our further instruction What other causes moued our Sauiour so to doe Answer He did it to shew them that as they had the beginning of their sanctification from him so they were to seeke for their continuance and increase therein from him and through the grace of his mediation alone He did it likewise to giue them an example of true humility and in humility of the practise of all offices of loue one to another and to the whole Church of Christ These causes are euident from the explication of our Sauiour himselfe First verses ExplicatioÌ„ proofe 8.9.10 For to this end he saith to Peter who of modesty or ciuility refused for a while to haue his feete washed that if he did not suffer him to wash his feete he should haue no part in him And touching the second our Sauiour doth further expresse it from the 12. verse to the 18. And he standeth the more fully to instruct his disciples in this point of humility in themselues and of their mutuall loue and practise of the duties thereof because they were to be the Teachers of humility and of the practise of loue to all other For these are common duties belonging to all Christians without exception Wherevnto that our Sauiour might the rather induce his disciples he pronounceth a blessing vpon them if according as they were instructed by him they would performe and practise them But this belongeth to
consideration of the carrying of our Sauiour to be crucified without the Citie Let vs goe forth therfore saith he out of the campe bearing his reproch For here we haue no continuing citie but we seeke one to come Heb 13.11.12.13.14 And we are likewise from the same meditation to be of good comfort in our Lord Iesus Christ though for his sake wee shall at any time be indited condemned led forth and executed with the wicked as our Sauiour Christ was seeing there is no cause to doubt but if our cause be good God himself both knoweth perfitly well and will also out of all question most graciously put the difference betwixt the one and the other BVt that we may proceed with the holy Storie Question What dutie ought to proceed from vs in respect of that which followeth next concerning this that our Sauiour yeelded himselfe to be stripped out of his clothes before he was fastened to the crosse Answer We are to learne from hence that it is our dutie to be willing to loose all for our Sauiours sake that is euen to goe naked out of the world like as we came naked vnto it nothing doubting but God hath prepared a heauenly clothing for vs. We may perceiue also by this that by our sinning against God wee haue made our selues vnworthy of any ragge to couer vs and therefore in no wise to bee proude though God doe neuer so richly cloth our fraile and vnworthy bodies but in all outward clothing and decking to be soberly minded Yea we are taught from hence to embrace naked Christ yeelding himselfe naked to the Crosse for vs as being through faith our onely clothing which maketh vs comely and well pleasing in the most gratious eye of our God Explication and proofe It is very true For otherwise if wee be not clothed with Christ and his righteousnes by faith no silkes nor veluets nor any ornaments or iewels of gold or the most pretious pearles that may be can any thing at all commend vs in the sight of God So that that may be said of all such which wee reade in the holy Gospell that they are yet for all these thinges still without their wedding garment Reade also Iames. 2.1 c. And 1. Tim. 2.9 10. and 1 Pet. 3.3 c. And Isai 3 16. c. Question But that wee may informe our selues yet further What dutie are wee to learne from this that our Sauiour being stripped was lifted vp naked to the view both of Iewe and Gentile vpon the Crosse Answer It is our dutie to lift vp the eyes of our mindes through a true and liuely faith to looke for our redemption onely from him euen from naked Christ and from no other person or thing whatsoeuer beside neuer so richly clad or adorned wee knowing and beleeuing that euen therefore he did set himselfe thus naked to the iudgement and anger of God that he might clothe and adorne vs with the glorious robe of his righteousnes and replenish vs with our sufficient portion of that spirituall fulnes which is perfectly compleat in him Explication proofe This also is very true For notwithstanding our Sauiour cannot be seene nowe nor for many hundreds of yeeres since vpon the crosse neither are wee at Golgotha that place and hillocke whereon his Crosse was set vp yet he is still lifted vp vnto vs by the preaching of the Gospell according to that which the Apostle Paul writeth to the Galatians chap. 3 1. Where he reprouing them for their turning aside to the ceremonies of the lawe according as they began to be seduced and led aside by some false Teachers sayeth O ye foolish Galatians who hath bewitched ye that ye should not obey the truth to whom Iesus Christ was before described in your sight and among ye crucified Like as we also may say the same to all such as are led aside by popish Seducers to set vp to themselues lying Crucifixes in Church windowes in high waies c. O ye foolish Papists how is it that ye are thus bewitched c. The preaching of the Gospell of our Sauiour Christ and of his Crosse by liuely voice is that onely lifting vp of Christ which since his bodily crucifying hee hath allowed vnto vs and his whole Church for the informing of our knowledge and faith to looke vp and to rest vpon him crucified for vs. Question NOwe therefore what is our dutie to be learned from the crucifying it selfe and that also in this respect that he was lifted vp betweene two notable theeues Answer This may iustly teach vs that we are to acknowledge our selues not small or pettie offenders but most grieuous and hainous sinners against the Maiestie of God euen such as haue robbed and spoiled him of that glorie which was most due from vs vnto him ExplicatioÌ„ proofe Wee haue in deede dealt so with the most high Maiestie of God infinite waies in that wee haue denied him euery good and holy dutie euen as if wee had the soueraigntie in our owne hands and did owe no duty at all to him answerable to the dealing of our first Parents at the beginning And according to the sinne of Israel wherewith the Lord chargeth them by his Prophet Malachie chap 3.8 Will a man spoile his Gods yet ye haue spoiled me c. yea euen this whole nation saith the Lord. Reade also Isai 1.21.22.23 and Ierem. 7.8.9.10.11 Question But what else haue wee to learne from this that our Sauiour was crucified for our sinnes yea euen to the shedding of his pretious blood and in that hee did beare our curse vpon the same his crosse Answer Wee ought to learne from hence that it is our duty to slay and as it were to crucifie our wicked affections and lustes which rebell against the holy lawe of God insomuch as these wicked lustes and affections of ours were the cause why our Sauiour must then beare our curse that we might be blessed and why he must be crucified or else we could not haue beene sâ—ued ExplicatioÌ„ proofe It must needes be so Who therefore duly considering that sinne was the cause of this so grieuous an execution and the same also against a most deare and gratious friend such a one as our Sauiour was to vs and against such a one as was in respect of his owne most perfect holines and obedience in most high reputation before God who I say considering these thinges can but hate sinne as the very sword which so deepely wounded our Sauiour yea euen to a most grieuous and dolefull death as we are heereafter further to consider when we shall come to that part of the history Question Let vs now goe forward What duty are wee to learne from this that our Sauiour Christ euen in the time of his most cruell nailing to the Crosse praieth for those that were his persecutours that is for so many of them as did belong to him by the appointment of God Answere This
it to the full he might the more clearely discerne how greatly hee was bound to glorifie God in that behalfe The which duty likewise all of vs ought to learne to performe better then we haue done both for our enioying of our bodily and naturall sight and also yea chiefly for the gift of that spirituall light of heauenly knowledge and vnderstanding which our Lord Iesus Christ hath bestowed vppon vs by his reuealing of himselfe in his most holie worde and Gospell vnto vs. But let vs come to the particulars concerning the appearance of our Sauiour to Mary Magdalen which was the first proofe whereby hee made it knowne that hee was risen againe from the dead as hath beene alreadie obserued In the first place therefore of this first appearance of our Sauiour hee did not as was answered forthwith make himselfe knowne vnto this Marie For so the text saith that though she hearing one to come behind her turned her selfe backe and looked vpon him yet she knewe not that it was Iesus Yea more then this the text sheweth further that albeit our Sauiour spake to this Mary vsing the same wordes which the holy Angel vttered saying Why weepest thou And againe Whom seekest thou The first words admonishing her to leaue weeping the other tending to put her in hope that shee should finde him whom she sought yet she did not for all this know our Sauiour But still her mind was carried in a longing after his dead body so strong is affection when it is once possessed with an errour Sir saith she if thou hast borne him hence tell me c. Whence we may iustly admonish our selues to take heed how we giue libertie to our affections without good reason or ground and direction from the word of God For if we doe so we shal easily fall into sorrow and in sorrow keepe no measure euen for that wee ought not to be any whit sorrie at all or contrariwise to be merrie and pleasant at that wherein there is no cause why wee should take the least pleasure or sport Yea without direction from the word of God wee shall vnder an opinion of religion and godly sorrowe fall through blinde deuotion into superstitious or needeles sorrowe we knowing in truth neither why nor wherefore as we vse to say But it may be demanded what the reasons were why Mary did not knowe our Sauiour Christ seeing we cannot thinke but his stature countenance and voice were answerable to that they were before we answer that the chiefe reason was that her eyes were withheld and restrained for a time by the diuine and retentiue power of our Sauiour himselfe that she could not knowe him like as it is saide afterward in expresse wordes concerning the two Disciples Luke 24.16 that their eyes were holden that they could not knowe him Secondly here it is manifest that our Sauiour appeared to Mary in another habit or kind of apparell then he had accustomed to weare so that he was induced to think that it was some Gardener that was to ouersee or dresse the garden who spake vnto her Thirdly it is to be considered that our Sauiour spake to her hitherto as it were a loofe in generall termes onely Woman why weepest thou c. These therefore may be the causes why Mary did not yet know our Sauiour though he was the man whom she sawe and heard to speake vnto her Now if any should further inquire in this place how our Sauiour rising naked out of the graue got that apparell wherein hee thus strangely appeared to Marie wee may well answere that it is a vaine question to be stood vpon considering the almightie power of him whose resurrection we now speak of who had all things both in heauen and in earth at his cōmandement could by his word create what pleased him in a moment and againe turne what hee would into nothing so soone as it should seeme good vnto him Finally if it be asked why our Sauiour would not at the first instant make himselfe knowne to Mary we may well conceiue that he tooke this course to the end he might affect her the more with the greatnes of the blessing which he vouchsafed her when afterward he should make himselfe known And that then it might worke the more deepe and assured impression in her heart But leauing these things we come now to the third point to wit how our Sauiour made himselfe known and that was as the text of the holy Scripture sheweth by his calling of her more familiarly by her proper name Mary And the same no doubt in such gracious and kind manner as he had vsed to doe before his death he therby shewing himself also to be that good shepheard who knoweth his owne sheepe and calleth them by name Iohn chap 10.3 Herevpon Mary though as it seemeth shee was minded to goe some other whither to see whether she her selfe could peraduenture spie out where the body of our Sauiour should be laide she turned backe againe And by this voice the spirit of our Sauiour no doubt inwardly inlightening and chearing her heauie heart she is incouraged to answer Rabboni that is to say as the Euangelist interpreteth Maister Whereby it is euident that now she was brought to the knowledge yea to the accknowledgement of him that before had spoken to her to be Christ both her and our Rabbie Maister and Teacher And hence also may wee well conceiue that it is no maruel though the ministerie of the word of our Sauiour Christ no more then the outward sound of his own voice to Mary can work no true knowledge and faith in him to saluation vnlesse it please him by his holy spirit most louingly and particularly to apply it to euery one of vs as it were by the calling of vs seuerally by our own proper names Verily no generall discourses with our selues in our owne mindes or with others in wandering conferences will doe it The word must be applied and imbraced in the secret and as it were closet of euery mans own heart and conscience And touching Mary that she vpon our Sauiour his particular naming of her not so much by his outward voice as internally by his holy spirit did know him to be hee the very same and no other it may appeare plainely by her behauiour toward him in that casting her selfe downe before him at his feete with a desire no doubt to kisse them with like affection to that whereof we read to haue beene as it is like in another like good and godly Mary Luke 7.38 and as we read to haue beene in those other women Mat 28.9 she giueth him that diuine reuerence and worship though with some weakenes which surely she would not haue yeelded to any other man Hence therefore it is that our Sauiour Christ as was answered in the fourth place taketh the occasion to instruct Mary and by her vs also how both she and we and all other ought to be affected toward
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â— vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â— They that are châ—ldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â— 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌ„d the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌ„d and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ— from the dead the third day Luke 24.46 ExplicatioÌ„ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâ—h but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
labour all the night the morning also being well spent And in this prouision which was prepared we are to consider of our Sauiour both as of the baker or rather maker of the bread and as of the fisher of the fish that was now a broiling and as of the Cooke which kindled yea altogether made that fire wherewith they were broiled Yea we are to consider of him as being all in all the onely maister and maker of this feast Wherein all things were so admirable to the Disciples and so euident declarations of the diuine power of our Sauiour beside that knowledge which they had of his person that they wrought this effect in their hearts that as the Euangelist saith as it followeth in the 12. verse None of the Disciples durst aske him who art thou seeing they knewe that he was the Lord. Yea euen their Lord and maister indeed according to that his first speech wherein he called them by the name of his children or seruants as was declared before And thus we may easily see that there was no cause why they needed to aske our Sauiour who art thou Question But why doth the Euangelist say they durst not aske him Answer He giueth thereby to vnderstand that although there was some remnant of doubtings in their minds yet that their doubtings were now so weakened by the former appearances of our Sauiour and by his present diuine workes that they durst not for feare of the iust rebuke of our Sauiour giue place vnto them Explicatiō proofe And not without very iust cause For seeing their owne hearts reprooued them they might wel know that he that was greater then their hearts might by all right haue more sharply rebuked them And verily it ought to be a shame to euery Disciple and scholler of our Sauiour much more to those that are of the head forme as it were to be alwaies learning not to profit by the excellent instructions that are giuen vnto them Heb 5.12 It is very meet that faith enioying the meanes of increase should grow more more and not alwaies be a like infirme and weake We ought not to beare with such slouth in our selues much lesse may we thinke that the Lord will indure it and not reproue and chastice vs for it Such therefore was the cause of the Disciples feare Question Now what followeth in our text Answer Iesus then came saith Saint Iohn and took bread and gaue them and fishe likewise ver 13. Explicatiō The taking of bread which the Euangelist speaketh of and likewise of fish it is in such manner to be vnderstood as hath beene else where more particularly described to wit as being accompanied with thankes-giuing after the most holy manner constantly vsed by our Sauiour And so must the giuing both of the bread and of the fish also bee vnderstood not after the common custome of the housholder who alloweth to euery one of the family his portion but as from the author and giuer of all things euen from the God of heauen and earth like as if our Sauiour should haue said to his Disciples behold my deare children and seruants I giue yee a visible signe and plaine proofe that I am both able and also willing while yee shall performe a faithfull seruice vnto me to prepare and furnish you a table in the middest of your enemies wheresoeuer yee shall become euen as I did to Dauid my seruant as he acknowledgeth Psalm 23. The Lord is my shepheard I shall not want c. Thou doest prepare a table before mee in the fight of mine aduersaries c. Such no doubt is the meaning of our Sauiour by making his Disciples this extraordinarie banquet And it may iustly teach vs all this common and vniforme lesson that all whatsoeuer wee receiue either for foode or for any other reliefe of our fraile estate here in this life it commeth not originally from our owne industrie and labour or by any other meanes but from the good hand and blessing of God our Sauiour who pitieth vs and knoweth wherereof we stand in neede And therefore that we are to receiue all things as from his holy handes and to vse all the good blessings of God soberly and purely as becommeth his guests inuited by himselfe to be partakers of them c. Specially may the faithfull Ministers and preachers of the Gospell take their comfort from these declarations of the diuine care and prouidence of our Sauiour ouer his Disciples For out of all question he retaineth the same care all waies euer since he ascended into heauen which hee at this time expressed thus graciously while he was on the earth It is he that giueth bread to the hungry c. Hetherto of all the gracious speeches and actions together with the effectes of them such as were saide to be considered of vs in the time before dinner And as for that which the Euangelist saith verse 14. This was the third time that Iesus shewed himselfe c. wee haue shewed already how Saint Iohn is to be vnderstood and that it doth nothing hinder why we in our more particular account may not reckon it for the seauenth appearance c. Now let vs come to the speeches of our Sauiour such as hee vttered after dinner We may for orders sake reduce them to the number of foure They are all of them directed indeede particularly to Peter though not for his instruction and admonition alone The first speech hath sixe branches consisting first in three questions and secondly in a threefolde charge and direction following vpon a threefolde affirmatiue answere of Peter all of them tending to one ende and purpose which our Sauiour intended thereby and all almost in the very same wordes Let vs therefore first of all consider of this first speech of our Sauiour to Peter How doth the Euangelist report it Question Answer It followeth thus in the holy story 15.16.17 So when they had dined Iesus saide to Simon Peter Simon the sonne of Iona louest thou me more then these He saide vnto him yea Lord thou knowest that I loue thee Hee saide vnto him feede my lambes He saide vnto him againe the second time Simon the sonne of Iona louest thou me He saide vnto him yea Lord thou knowest that I loue thee He saide vnto him Feede my sheepe Hee said vnto him the third time Simon the sonne of Iona louest thou me Peter was sorie because hee said to him the third time louest thou me and hee saide vnto him Lord thou knowest all things thou knowest that I loue thee Explicatiō Iesus said vnto him Feede my sheepe This may well be reckoned for the first speech of our Sauiour after dinner though consisting of sundry branches seeing all of them as was saide are tending to one and the same ende and all as wee see repeated almost in the same wordes Whether we looke to the three questions of our Sauiour or to the three answers of Peter
Answer The first as I remember I heard you preach is that our Sauiour is the onely chiefe Sheepheard of the sheep yea both of all his Ministers the sheepheards which he appointeth ouer his flocke and also of all the sheepe ouer whom they are set For euen the sheepheards themselues are sheepe in regard of the soueraigne authority and vniuersall watch of Christ ExplicatioÌ„ The second is that Peter is in speciall manner authorised by our Sauiour to be vnto him among the rest one principall sheepheard of his flocke You remember well And it may iustly be affirmed that these things are very meete to be well weighed of vs before wee come to the wordes themselues First therefore that our Sauiour Christ is the onely chiefe Sheepheard of the sheep c. according to your answer it is euident both by the testimonie of our Sauiour himselfe before his death and of the Apostle Peter after our Sauiour his ascension By the testimony of our Sauiour himselfe as we reade Iohn chap. 10. verses 10.16 I am the good sheepheard c. Other sheepe also haue I which are not of this folde them also must I bring and they shall heare my voyce and there shall be one sheepfolde and one sheepheard And here in this our text our Sauiour calleth the sheepe his sheepe and the lambs his lambs which hee chargeth Peter to feede Reade also Matth. 25.31 All Nations shall be gathered before him and hee will seperate them one from another as the sheepheard seperateth his sheepe from the goates c. And thus are and shall be fulfilled the holy prophesies Isa 40.11 He shall feede his flocke like a sheepheard he shall gather the lambs with his arme and carry them in his bosome and feede them with young And Ezech. 34.23 I will set vp a sheepheard ouer them saith the Lord and hee shall feede them euen my seruant Dauid he shall feede them and he shall be their sheepheard And I the Lord will be their God and my seruant Dauid shall be the Prince among them I the Lord haue spoken it Thus by the testimony of our Sauiour himselfe according to these and such other prophesies hee alone is the chiefe Sheepheard of the sheepe The Apostle Peter to whom he spake as we reade in our present text acknowledgeth and witnesseth the same 1. Pet. 5.4 When the chiefe sheepheard shall appeare ye saith the Apostle speaking to the Ministers of the word shall receiue an incorruptible crowne of glory And in the same sense he is called the great sheepheard of the sheepe Heb. 13.20 yea so as was answered that the sheepheards themselues are his sheepe according to that which our Sauiour himselfe alledgeth out of the prophecie of Zechariah and applieth to those whom he had chosen to be sheepheards of his flocke I will smite the sheepheard that is Christ the great sheepheard and the sheepe of the flocke shall be scattered Mat. 26.31 By all which testimonies of the holy scripture it is euident that our Sauiour Christ is so the cheefe sheepheard as none can be no not in any ministeriall seruice For no creature can keepe so vniuersall and so continuall a watch as that charge requireth Neither is any able to stand vnder the infinite weight and burthen of it Hee alone that neither sleepeth nor slumbereth must be this watchman and hee onely that neither fainteth nor faileth must beare this charge That is to say such a one and no other must be this watchman and sheepheard who is not onely man but also very God euen that God who will not giue his glory to any other Neither is it meete neither may it be attributed to any creature without blasphemie against the Creator and redeemer We conclude therefore touching the first point of the answer that our Sauiour onely hath an incommunicable soueraignty ouer the whole flocke Neuerthelesse as it is answered in the second place our Sauiour hath his ministeriall sheepheards and seruants to attend and waâ—t vpon this flocke to wit all the faithfull Ministers of the word among whom the Apostles of our Sauiour were the chiefe in respect of certaine prerogatiues which they had aboue other and among them our Sauiour aduanced Peter to be one whom he did by vertue of his charge committed to him together with the rest authorise in speciall manner to be one of his principall sheepheards to helpe feede his flocke Question But why doth our Sauiour commit this charge vnto him in this speciall maner and by a particular direction of his speech to him rather then to any other Feede thou my lambs Feede thou my sheepe Feede thou my sheepe Answer Our Sauiour did in this gratious manner restore the office of Apostleship from the which hee had deserued to be cut of by his threefold deniall of him First for Peters own particular comfort assurance of his calling against all feares and doubts which might assaile his minde Secondly for the publike credite and authoritie of his Apostleship in the Churches of Christ to the end of the world notwithstanding his former most grieuous and vncomfortable fall Finally that our Sauiour might the more liuely and significantly expresse vnto him that he would account his loue and care of feeding his flocke so much as lay in him to bee the most singular fruit of that loue which hee did professe himselfe to beare vnto him Explication For these causes indeede did our Sauiour thus often repeate these words euen to make the matter more emphatical as we vse to speake as if our Sauiour had spoken as wee may say in the superlatiue degree I will account this the most excellent proofe of thy loue that thou canst shewe mee it shall be the greatest credite in the middest of my Church and flocke and it shall yeelde thee the most sweete and comfortable peace to thy conscience in the assurance of thy calling to this ministerie yea to thy eternall saluation that may be And herein also let vs well obserue to our comfort the singular care which our Sauiour hath ouer the soules of his people in that hee will not account either Peter or any other Pastor and Minister of his word to loue him if they haue not great care to further their saluation These things are so euident in themselues that we neede not stand to seeke any further proofe Now let vs come to the meaning of the words which our Sauiour vseth first for Peters feeding then of his owne lambs and sheepe Question First therefore what meaneth our Sauiour by this word Feede Feed Feed thus often repeated An. It is a word borrowed from the name of the sheepheards of the field whose office specially in the East countries of the which our Sauiour speaketh is to guide their flocks vnto the best pastures that may be found in the more barren and waste grounds or desert places and wildernesses appointed for sheepwalkes and to watch ouer them lest they should be deuoured of wilde beasts
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13
beare witnesse to the truth And the Apostle Paul 2. Tim. chap. 1. verse 10. Our holy calling to saluation The Duties is made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel And here note also that it is no small comfort to vs the Gentiles that as it is euident in the Genealogie of our Sauiour hee descended on the mothers side from some of the Gentiles as from Rahab and Ruth and not altogether from the Iewes Neither is it to be neglected that our Sauiour did not onely descend of the godly but also of some wicked progenitours that it might the more clearely appeare that no sinne of ours could either staine him or hinder the sanctification either of Iew or Gentile beleeuing in him Touching the third branch of the answer adde vnto that parcell of the speech of the holy Angells alledged before In earth peace the saying of the Apostle Paul Rom. 8.17 If we be children we are also heires of God and heires annexed with Christ c. To conclude in all these respects worthily doth the same Apostle determine it to be a most great and gratious mystery of godlines that God is manifested in the flesh and thereby hath declared the light of his countenance most clearely toward his people It is a ioyous and comfortable thing as we know for any people to see the face of their earthly Prince to looke chearefully vpon them But all the comfort arising from the chearefull face of earthly Princes is a small comfort in comparison of that which the christian heart may take from the light of Gods countenance shining vpon vs in the most sweete and amiable face of our Sauiour Christ in whom he hath adopted vs to be children to himselfe and heires with our Sauiour as was said euen now Wee may likewise conclude this point from the practise of the Prophet Isaiah who chap. 7 14. and chap. 9.6 7. and chap. 11.1 repeateth this as a speciall comfort to the Church of God against all discouragements that may befall it Behold saith he a Virgin shall conceiue and beare a Sonne c. And againe For vnto vs a childe is borne c. And yet againe But there shall come a rod forth of the stocke of Ishai c. These comforts haue indeede a further respect or rather prospect as we may say to our Sauiour Christ not onely borne but also dead buried and risen againe c. Neuertheles we cannot but deriue them from his birth seeing they haue as it were their birth together with him ANd thus froÌ„ the Comforts let vs come to the Duties of faith which ought to grow from the seedes of the same sowen in our hearts by the preaching of the Gospell Question Which may or rather which ought these duties to be Answere They may be considered of vs as I haue beene taught either more generally Or else somewhat more particularly Be it so How therfore in the first place may they be more generally coÌ„siderd First we may yea we ought to learne from the example of the Virgin Mary to keepe in faithfull memorie and diligently to ponder and weigh in our hearts the natiuitie it selfe with all those things that are spoken and done for the manifestation confirmation and iâ—lustration of the same Secondly according to the nature of the mystery of the birth and Person of him that is borne and according to the blessed ends of his comming into the world which are altogether most holy spirituall graue and reuerend such also must be the nature and quality of all our ioy and reioycing concerning the same that is to say nothing carnall wanton or licentious but altogether spirituall holy sober and heauenly And answerable to this kind and nature of our ioy must be all the fruits and effects of the same continually ExplicatioÌ„ and proofe It is very reasonable and meet indeed that they should be so And out of all doubt vpon the due meditation and weighing of the birth together with the most worthy things belonging therevnto very excellent and holy effects will follow through the blessing of God euen according to the working of his holy Spirit in the hearts of those whom he hath made and propounded to be patterns and examples vnto vs herein both Angells from heauen and also men and women on earth such as we haue heard of before It is our bounden duty therefore euen to the same ends so to meditate as we must neuer cease pondering weighing of this part of the mysterie of faith vntil we haue preuailed with our harts to draw theÌ„ to reuereÌ„ce admire at the most high holy wisedom mercy goodnes of the lord our God herein And in this respect as was said in the first part of the answer the example of the Virgin Marie is notable as well for meditation as for the holy heauenly fruits therof Luk 2.19 Mary kept al those sayings pondered theÌ„ in her heart c. But as touching the popish that is to say the superstitious manner or the profane and carnall manner which alwaies accompanieth superstition in the remembrance solemnization of the natiuitie of our Sauiour by keeping of a good Chrismas vnto him in inordinate and gluttonous belly cheare with greater dispensation and licence to all kinde or reuell and disorder then at any other time of the yeare in dicing and carding in masking and mumming in setting vp Lords of mis-rule as they are rightly tearmed it will vpon due examinatioÌ„ be found to be a most absurd abhominable kind of solemnizing euen as farre remoued froÌ„ the due celebratioÌ„ of the memoriall of the holy birth of our Sauior as it draweth more neare to the profane superstitious festiuities vsed at the birth daies of the heatheÌ„ such as was the more priuate solemnitie of Herods birth day when Iohn Baptist lost his head the publike feasts of Bacchus in the which the reines were laid loose to drunkennes and all other filthines of the flesh The right way of celebrating the remembrance of the birth of our Sauiour is cleane contrary to this The feast of the Lord are al of them called holy conuocations by his owne holy ordinance Leuit. 23.1 2 3 4. c. That is to say It is not onely for a few daies at one time or season of the yeare but on euery day throughout the whole yeare and all the yeares of our liues to be more and more carefull to deny all worldly lusts and euery practise of vngodlines and to set our hearts to lead our liues as righteously soberly and godly as we may by all good meanes and helps sanctified of God attaine vnto According to the notable instruction of the holy Apostle Tit. 2.11 12 c. yea according to the teaching of the appearaÌ„ce of the grace mercy of God it selfe being duly weighed thought vpoÌ„ Read also Eph. 5