ought to be the estate and condition of euery true Church of Christ throughout the whole world This Church of God therefore generally considered is but one as the Apostle sheweth by the similitude of the naturall bodie the which though it haue many members is yet but one bodie Song of Songs ch 6. v. 8. And Ioh. 10.16 Now whereas there are diuers kindes of bodies First naturall such as euery man carrieth about him now Secondly spirituall such as the faithfull shall haue indued with far more excellent gifts at the resurrection from the dead 1. Cor. 15.44 Thirdly politike bodies such as are ciuill corporations whereof the King of the Nation is the head in a borrowed sense or metaphorically 1. Sam. chap. 15.17 Fourthly Mysticall bodies as for example the Churches of God spiritually vnited to our Sauiour Christ the onely immediate head and vitall quickener and gouernour thereof Hence it is the more manifest what manner of body the Church is by how much the similitude wherevnto it is compared is more distinctly expressed So then the Church of God to speake generally as we began to say is but one mysticall and spirituall bodie how many members soeuer it haue being considered either in particular Churches whether nationall as wee vse to speake or in cities or in country townes and villages or whether it be considered in regard of singular persons and therefore is called Catholike or Vniuersall Furthermore it is so called not onely to note thereby the calling of the Gentiles to the fellowship of the faith and couenant of Gods grace with the beleeuing Iewes who from the time of Moses were the onely peculiar people of God aboue all other of the Nations Ephes 2.16 and 3.6 but also to the end that vnder this name of catholike or vniuersall might be comprehended the whole number of the elect whomsoeuer God hath ordeined to saluation from the beginning of the world to the end of the same as well such as be called alreadie as such as are to be called in euery age of the world and the same also out of euery nation farre and neare and out of euery estate and condition of people noble or vnnoble rich or poore learned or vnlearned young or olde man or woman and all according to the free grace of God without respect of person Yea the Church hath this generall name giuen vnto it that it might not onely comprehend that part of the Church which is called the militant part here on earth but also that part which is alreadie partly and in some measure triumphant in heauen According to that which we reade Ephes 3.15 God is the Father of the whole familie in heauen and in earth Reade also chap. 1. verses 9 10 11. And Colos 1.19 20 21 22. Heb. 12.22 c. And Gal. 4.26 This then is that which the holy Apostle saith in our text that in the one only body of the Church of God here on earth both Iew Gentile bond free c are conteined as the seuerall members thereof The which as was said we may proportionably extend to the whole Church most generally taken that all is but one c. Reade also Acts 2. verse 39. The promise is made to you and to your children and to all that are a farre off euen as many as the Lord our God shall call Likewise Ephes 2.13 c. And Gal. 3. at the end of the chapter And Colos 3.11 Neither Grecian nor Iew circumcision nor vncircumcision neither Barbarian nor Scythian neither bond nor free none of them are excepted from hauing their part in Christ either because they are of this or that nation of this or that condition and calling c. Reade also Acts 10.34 35. Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons But in euery nation he that feareth him and worketh righteousnesse is accepted with him And Reuel 5.9 Thou hast redeemed vs to God by thy blood out of euery kindred and tongue and people and nation c. And chap. 7.9 I beheld saith Saint Iohn and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lambe clothed with long white robes and palmes in their hands c. And verse 14 c. These were they which came out of great tribulation c. This vniuersality of the Catholike Church is according to the ancient promise of God made to Abraham that in his seede all the nations of the world should be blessed It is also according to that more ancient and propheticall prayer of Noah Gen. 9.27 God perswade Iapheth that he may dwell in the tents of Shem. And yet before that according to that most ancient promise of God euen from the beginning of the world Gen. 3.15 The seede of the woman shall breake the Serpents head Yea God as a most prouident Father knowing that fraileman would fall into sinne and so be the iust cause of his owne miserie and ruine it pleased him of his infinite goodnesse and mercie in the secret of his owne counsel and purpose to ordaine him a remedie euen before the foundations of the world were laid 1. Pet. 1.20 Herein therefore God hath dealt with mankinde after the manner of wise and louing Parents who knowing that their young children are subiect to burning or skalding c will alwaies haue some thing prepared afore hand which may be ready with them to helpe at any time of neede Yet that which man doth vpon an vncertaine feare God did of certaine knowledge without any doubt what would ensue By reason that the Church is thus Catholike and vniuersall in the generall acception of it therfore is it made a matter of faith not that we should beleeue in the Church but because it is to be beleeued of vs according to the holy Scriptures that God hath such a Church as may iustly be so termed And because also it is so firmely founded established in our Sauiour Christ according to the most sure stable counsel of God that nothing no not the gates of Hell shal euer be able to preuaile against it Mat. 16.18 Read also Ps 125. and Ier. 33.17 18 c. to the end of the chapter Moreouer 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his c. And that this vniuersall Church consisting both of Iew Gentile is founded vpon our Sauiour Christ it is euident Ephes 2.18 For as the holy Apostle saith there wee both that is both Iew and Gentile haue through him an entrance vnto the Father by one Spirit And verse 22. In whom we are also built together to be the habitation of God by the Spirit By the Spirit saith the Apostle and that also through faith to remoue all conceit of any bodily commixtion or confusion of the Church or members thereof with Christ bodily and likewise to
two yeere olde and vnder according to the time which he had diligently searched out of the Wise men 17 Then was that fulfilled which was spoken by the Prophet Ieremias saying 18 In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not ExplicatioÌ„ proofe Here beside the singular prouidence of the Lord God our heauenlie Father in deâ—eating the most craftie and bloodie intent of Herod against the life of our Sauiour in that he gaue grace to the Wisemen to obey his coÌ„mandement not to regard the dissembling request of the wicked Tyrant we see also therin his vigilaÌ„t care in watching ouer our saluation seing he would by no means haue his propitiatorie death preuented And further coÌ„cerning the Tyrant his most dissembling hypocriticall pretence is notoriouslie discouered and laid open before the whole world according to the holy prouerb Hatred may be couered by deceit but the malice therof shal be discouered in the congregation Prou ch 26. vers 26. For being disappointed of his craftie designmeÌ„t he falleth into a notorious rage coÌ„manding perpetrating such a sauage more then inhumane massacre or murthering of poore harmles infants and tender babes sucklings as was neuer heard of since the beginning of the world For though in time of warre in hote blood as they say both men women and children are not seldome put to the sword yet that anie in a time of peace and in colde blood as touching any cause of prouocation giueÌ„ by poore infants should rage against them and kill and slaye them were it not recorded in the holy Scriptures of God it might haue seemed incredible And therfore no maruel though the execution of it be described by a strange kinde of effect in that it is saide to haue caused Rachel hauing lien dead some thousands of yeares in the fieldes of that countrie where it was done after a sorte to mourne and lament without any admission of comforte No doubt the mothers of the children represented vnder the person of Rachel did most pitifully houle and lament and wring the hands c. And thus saith the Euangelist must the Prophesie of Ier be fulfilled in a like dolefull euent to that which he did more directly prophesie of concerning the sorowfull captiuity of Israel in Babilon yet so as like singular ioy was to folow vpoÌ„ it It foloweth nowe that wee come to the returne of our Sauiour out of Egypt into the land of Iuda and Israell In which verses of the text is that recorded Question In the nineteenth verse and so forth to the end of the chapter Answere Let vs heare the wordes which are they Question 19. And when Herod was dead saith the holie Euangelist beholde an Angel of the Lord Answere appeared in a dreame to Ioseph in Aegypt 20 Saying arise and take the Babe his Mother and goe into the land of Israel for they are dead which sought the Babes life 21 Then he rose vp and tooke the Babe and his Mother into the land of Israell 22 But wheÌ„ he heard that Archelaus did raigne in Iudea in stead of his father Herod he was afraide to goe thither yet after hee was warned of God in a dreame he turned aside into the partes of Galilee 23 And he went and dwelt in a citie called Nazareth that it might be fulfilled which was spoken by the Prophetes which was that he should be called a Nazarite Here indeede we haue the returne of our Sauiour Christ out of Egipt into Israel ExplicatioÌ„ proofe plainelie recorded vnto vs. And that according to the expresse commandement and direction of God by the ministrie of an holie Angel with an incouragement also thervnto in so much as Herod was dead And hereby also the time of our Sauiours abode in Aegypt may be collected insomuch as by the testimonies of such other histories as may not iustly be despised of vs our Sauiour is said to be borne in the 33. yeare of Herodes raigne and that Herod died in the 37. yeare of the same Wher-vpon it followeth that the returne of our Sauiour out of Aegypt was about foure yeares after the time that hee was carried thither Wherby also we cannnot but see that the life of our Sauiour was verie full of trouble euen from the birth in carying recarrying in all the time of his exile as it were the same also in an vncomfortable place among Idolaters wher Ioseph his mother were vnacquainted c. Moreouer wee see in this Scripture the obedience of Ioseph and Marie in their staying so long in this vncomfortable place euen till he had a commandement from the Lord for his returne like as Noah going into the Arke at the commandement of God stayed in it till hee had another commandemenâ— that is a like warrant to goe out of it Thus Ioseph atteÌ„ding vpoÌ„ God mark also how he receiueth his further direction froÌ„ him For being in a great doubt where he might settle himselfe best for the safety of the educatioÌ„ of the child God himself assigneth him the place most fit to that end So good a thing is it for vs alwaies to waite atteÌ„d vpoÌ„ the will of God in the care of all things which he coÌ„mitteth vnto vs from time to time Now as touching the place which God appointed Ioseph for the bringing vp of our Sauiour the Euangelist sheweth the reason why the place was appointed to that purpose namely that from the denomination of the place our Sauiour might be known to be that branch which sprong vp from the stock of king Dauid which is prophesied of and foretold in the holie Scriptures For in so much as from the name of the citie Nazareth wher our Sauiour was brought vp and liued euen till about the 30. yeare of his age hee was called a Nazarite or a Nazarenite well may it giue vs an occasion yea direct vs as it were by the finger to that which is prophesied of him vnder the word Netzar which in the hebrewe language signifieth a branch or sprought to note what a poore manner of comming hee should haue into this world at the first euen like to a sprought out of a stock which seemed to be dead yet so as he should mightilie growe vp and prosper through the blessing of God aboue all that the world should be aware of There is indeede another reason alledged concerning this denomination which we speake of to wit because our Sauiour as some thinke should by the appointement of God dwell in Nazareth to the ende he might by that occasion be knowen to be that chiefe and principall Nazarite aboue all that euer were most holilie separated and set apart to any speciall seruice as Samson was Iudges 13.3 c. or Iohn the Baptist or any other But the former reason seemeth to touch more nearelie the pointe of the matter For albeit
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ„ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â— 23 but also all whatsoeuer is a forerunner and causer of the nâ—turall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in â—ife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ— to man for the one as well as the other is said to be created in the Imâ—ge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâ—â—â— Question What was thiâ— Image or likenes of God in the which man and woman were created Wâ—◠〈◊〉 respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it câ—nsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pâ—â—â—â—e of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â— 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tâ—â— soule let it be further noted that it is of so excellent a creation that it â—â—bsisâ—ing in it selfe by the gift of God so giueth life mouing anâ— sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet â—â—â—th vnderstandeth and reteineth affection either of ioy and desire in the godlâ— or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to â—roâ— bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ„ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ„ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ„ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌ„selues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌ„selues it is wonder that any specially of those who haue the instructions of the worâ— of God before theÌ„ should shew themselues more wicked in this behalfe theâ— the Apostatate Angels Adam Eue theÌ„selues Who knowing best in what condition manner God had created theÌ„ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌ„d and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are â—ill so shall remaine for euer no lesse conuicted in
and Nations haue bene spared very long when as in the mean while God hath more speedily iudged his own people he causing iudgement to begin at his own house as the Apostle Peter teacheth Question 1. Epist 4.17 How are we to answere this obiection The Lorde vseth long-suffering toward the wicked Answere for the saluation of those among them which doe belong vnto him and to leaue the rest the more inexcusable But as touching those whom hee hath allreadie called home to the knowledge and faith of his truth hee doth chastice them betimes when be seeth them to beginne to goe astray least they should returne to their former wickednes againe Finally heÌ„ce it is manifest that God the righteous Iudge of all the world iudgeth his own childreÌ„ as wel as any other that without al partial respect of any either cause or ê‘son ExplicatioÌ„ proofe So in deed we read Iob 34.10 c. Hearken vnto me ye men of wisedome saith Elihu farre be it from vs to thinke that wickednes should be in God and iniquitie in the Almightie For he wil render to man according to his work and cause euery one to finde according to his way Certainlie God will not doe wickedite neither will the Almighty peruert iudgemeÌ„t c. Ro 2.6 God will reward euery man according to his works v 11. For ther is no respect of persons with God It is ofteÌ„ affirmed else-where Moreouer touching the long-suffering of God toward the wicked wee haue a notable place in the beginning of the same chapt And 2. Pet 3.9 The Lord is patient toward vs and would haue no man to perish but would all men to come to repentance And verse 15. The long-suffering of the Lord is saluation Neuertheles that he will chastice his owne children when they goe astray reade Psalm 89.30.31.32 c. But it is yet further instanced and alledged that not onely olde sinners but also that sometime yong infants yea euen the seede of the faithfull are taken away by death yea by the sword of mercilesse Tyrants as namelie by Herod in that his most sauage and cruel infanticide or murthering of many yong children in Bethlehem and in the borders there abouts Question How may Gods fatherlie prouidence be iustified in this Answere Onelie original corruption and attainder is of it selfe a sufficient cause why God in his iustice may not onely giue yong infants ouer to a temporal iudgement but also euen to eternal death in the seueritie of his iustice But no death neuer so sodeine or as it may seeme vntimely can at any time frustrate the eternal saluation of the yongest of those which doe belong to Gods most holie and eternall election ExplicatioÌ„ proofe It is so no doubt For in so much as they belong to our San Christ to the kingdome of God Mark 10.14 it cannot be that they should perish God also in taking them to his mercie by one calamitie the bitternes wherof they had not the reason to discerne he endeth most speedilie and at once all their miseries which would haue multiplied vppon them in a long continuance and course of life And further as touching the wicked seed of the wicked the Lord oftentimes cutteth them off as it were in the shell because according to the prouerb they are as the euill egge of an euill birde and for that as the Lorde knoweth the yong cuâ—be would in time prooue as craftie and by crafte as hurtfull to the Church as the olde foxes haue beene And that the whelpe of the woolfe would grow to be as rauenous as euer was his damme c. Well then wee acknowledging all these things to be true yet in so much as God hateth sinne Question and cannot but in his holie iustice inflict his heauie iudgements vpon sinners why as some boldly inquire doth not God at once by his power cause sinne to cease Yea as they feare not to expostulate quarrell with God why did he at all suffer sinne to haue any entrance into the worlde What shall wee say to these Question Answere This is most venterous and desperate boldenes in deede in all such as feare not thus to obiect To whom wee may both more iustlie and also more boldlie say with the holie Apostle Paul euen to the stopping of their presumptuous mouthes whosoeuer they be O man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power of the claye And so forth as it foloweth in the 9. chapter of the Epistle to the Romanes from the 21. verse of the chapter And further also seeing sinne is come into the world onelie through mans defalt as hath bene declared before it is for euer iust with God to punish sinne yea to punish sinne by sinne in the continuing and multiplying course thereof and one wicked man by another from generation to generation yea and his owne children also so farre as they shall communicate with the wicked world in sinne vntill he haue humbled and brought downe the pride and contumacie of all the world before his most high and glorious Maiestie euen to the perfect glorifying both of his iustice and also of his mercie both heere and in the world to come Explication and proofe For the further confirmation of the former part of this Answere reade Isaiah chapt 45.9.10 Woe be vnto him that striueth with his maker the potsheard with the potsheards of the earth shall the clay say to him that facioneth it what makest thou c. In the which reproofe we are not so to vnderstand the Lord as if he should peremptorilie forbid all reasoning in this case as though the obiection could not be answered and therfore must rest answerelesse but that herein he doth admonish the fraile creature of his dutie toward the most high and souereigne Maiestie of his Almightie most reuerend Creator That is to say that hee doe conceiue reuerendlie both of all the woâ—kes of his Creation and also of his prouidence without any contradiction against either of them And beside this ther is in this the Lords most iust prohibition and staying of all captious reasoning a perfect and familiar reason for the staying suppressing of all such presumptuous reasonings for euer For when as in all matters both of nature and also of arte heere belowe there are boundes of modesty acknowledged for the limiting of questioning which would otherwise prooue endlesse and vndutifull yea verie contentious and hurtfull For no man would allowe that the childe should quarrell with his Father because he is of no taller stature or of no better complexion or of no more noble birth c. And in matters of Arte wee will silence the scholler with this common rule Vnicuiq in sua arte credendum Euerie man must be of some credite in his arte No Artificer will like to be vrged to giue a reason of all
duties of faith in the comfort of this that the Sonne of God our Lord and Sauiour is the Christ or anointed of God Question And first concerning his anointing to be a Prophet vnto vs. What may these duties be Answere The comfort of faith herein requireth this dutie first and principally that we doe most reuerendly obey him in his word and Gospell and ministerie thereof with care of continuall profiting in knowledge and faith and in euery other grace Secondly that we doe labour according to the encrease of our owne knowledge and the comfort of our faith c. euery one to further and profite those that belong vnto vs. Thirdly it is our dutie to beleeue as vndoubtedly those things which our Sauiour hath prophecied and fore-told that they shall hereafter come to passe as those things which hee hath taught set downe for the perpetuall instruction of his Church It is verie meet and necessarie that it should be so For to what other ends should we thinke that God hath anointed him to be a Prophet vnto vs but that wee should receiue all such instruction from him as hee was to giue and hath giuen vs to make vs wise yea more and more wise vnto saluation The children of the former Prophets Explicatiō and proofe stood bound to profit by those that were sent vnto them Act. 3.25 much more then wee that are the children of this most high Prophet the Prince of all the rest Heb 2.13 But let vs more distinctlie consider the particulars of the answer And first that we must in respect of this Prophesie of our Sauiour heare obey his doctrine wee haue the commandement of God as we may remember Matth 17.5 And 2. Pet 1.17 Hee receiued of God the Father honour and glorie saith the Apostle when this voice came to him from the excellent glorie c. Here also call to minde againe Matth 23.8.10 It may iustlie be accounted a most absurd thing for anie to professe themselues Christians and to haue bene schollers of Christ and yet to be ignorant of the knowledge of Christ and of that mysterie of redemption and saluation which hee hath both taught plainely and wrought effectuallie for all that doe truelie beleeue in him Verilie none of that sorte euer entred the right way into the profession of Christianitie Doubtles they came not in by the dore for then they should haue bene let in by the keye of knowledge The which seeing they want it is apparant that they rather crept in at the windowe like theeues and church-robbers then otherwise And therefore they haue neede to looke better to themselues For if they haue no knowledge it is certaine that they haue no faith and so consequentlie that they cannot be saued Wee thinke it a iust cause of reproofe to yong children and a discredit to their Schoolemaisters if they do not in some good proportion profit in learning according to the time of their going to schoole And Cicero a heathen wise man reasoneth with his sonne that hee ought to haue made no small profiting vnder a choice teacher and in so learned an vniuersitie as hee had sent him vnto though hee had as yet bene there but one whole yeere What then shall wee say of our selues if after many yeares teaching vnder the ministerie of the Gospell wee be found olde truantes and non proficientes in the schoole of Christ the chiefe Teacher whose doctrine is the most excellent doctrine and his teaching the most powerfull teaching that can be The reproofe of the Apostle is iust against all such Hebr 5.12 in that wheras they ought to haue so farre profited that they might haue ben teachers of others they are yet ignorant of the first principles of the word The punishment also belonging vnto this sinne is verie fearefull as wee shall haue occasion to obserue further anone Thus then according to the first branch of the answere we may easilie see that it is a dutie where-vnto we are streightlie bound to heare and obey the most holie prophesie and doctrine of our Sauiour Christ and that vnder the great perill of our soules to the contrarie Nowe secondlie that it is furthermore in the same respect the dutie of euerie Christian to further another according to his owne profitting in his seuerall place and calling the Minister of the worde his people parentes and Maisters of families their children and seruantes and euerie one his companion friend and neighbour Wee may plainely perceiue by the parable of the Talents Matth 25. verses 14.15 c. 30. Read also 2. Corinth 3.1 And Hebr. 6.1 Moreouer read Ephes 6.4 And in the fourth commandement of the morall lawe of God And yet further read Isai ch 2. verses 2.3 againe Micah 4.1 Mal 3.16 By these testimonies the second branch may be plentifullie confirmed The third dutie is likewise euident by those manifold testimonies which are euery where giuen concerning the most perfect truth and faithfulnes of our Sauiour Christ in euery point of his doctrine as hath beene declared at large before And seeing euery prediction of his seruants the Prophets haue beene fulfilled in their times and seasons alwaies hetherto how may we doubt of the fulfilling of any the predictions of our Sauiour himselfe And the rather also because some of them are fulfilled since he fore-told them as namely his owne sufferings and the destruction of Ierusalem These are the duties of faith in due regard of the propheticall office of our Sauiour The duties belonging to the comfort of his most royall and holy Priesthoode remaine yet to be considered of vs. Which therefore are the duties of faith Question in respect of this combined comfort of his Kingdome and Priesthood Answere In so much as faith assureth vs to our comfort that by our Sauiour Christ and through that redemption which he hath wrought for vs we are aduanced in a spirituall manner answerable to the nature of his Kingdome to be here on the earth Kings and Priest vnto God it doth from the same comfort teach vs that it is our dutie to offer vp our selues our soules and our bodies a liuely sacrifice holie and acceptable to God in the crucifying of our wicked flesh with the lusts thereof and in rising vp to care and conscience of yeelding vnto him the holy fruites of a new life Secondly as a further fruit of the comfort hereof and of the same our care it is our dutie to offer vp euery spirituall sacrifice of true christian obedience and namely contrition of heart praier praise and almes-giuing Thirdly it is our dutie from the vertue of the princely power of our Lord Iesus Christ deriued vnto vs continually to subdue keepe vnder not only sin and the lusts thereof but also the suggestions of the diuel this world that they neuer reigne or rule ouer vs. Finally it is our dutie in the same respect if neede so require that we doe offer vp our liues themselues as
seene and heard to worke most gracious workes and to preach most holy doctrine as a singular Prophet of God by the space of more then three yeares past euen to the day immediately going before Neuertheles neither the one nor the other could direct and order their affections to weepe as they ought either in respect of the speciall cause or end wherevnto they should haue imploied their teares Onely they were moued with a certaine naturall pitie and compassion to the outward calamitie of our Sauiour as of a most forlorne man Yet many degrees are they to be preferred before all the multitude of men who followed our Sauiour Christ all of them well neare reioycing at the externall miserie of our Sauiour Wherin their sinne must needes be most grieuous in the sight of God For when as this euill reioycing is deepely condemned in any toward his enemie according to that Prou 24.17.18 Be not thou glad when thine enemie falleth and let not thy heart reioyce when he stumbleth Lest the Lord see it and it displease him and he turne wrath from him to wit vpon thee TheÌ„ surely infinitly much more daÌ„nable was the sinne of this people in their reioycing not onely at the forlorne estate of our Sauiour but also in being themselues the instruments of the diuel for the procuring and furthering thereof But let vs come to the fourth thing that is to the excellent speech which our Sauiour vseth to the pitifull women he hauing greater and more excellent compassion ouer them then they either had or could possibly haue ouer him To the which ende as the Euangelist Luke telleth vs our SAVIOVR hearing their weeping and lamenting he turneth backe and partly to preuent the breaking of his owne tender heart according to that saying of the Apostle Paul Act 21.13 What doe yee weeping and breaking mine heart for I am ready not onely to be bound but also to dye at Ierusalem for the name of the Lord Iesus But chiefly for the instruction of these women and therewithal to the iust rebuke of the wicked multitude he sheweth them that they had a more necessarie cause of weeping then they were aware of that they ought to imploy their teares to an other end then they propounded to themselues And in this sense he saith Daughters of Ierusalem weepe not for me but weepe for your selues and for your children Not that he doth simply reproue their present weeping as if they had done ill in their so doing but he speaketh in way of comparison as though hee should say there is greater cause why yee should weepe for your selues and your children and posteritie then for me Like to that comparatiue speech of the Prophet Ioel Rent your hearts and not your garments And as the Lord saith I will haue mercie and not sacrifice But why doth our Sauiour Christ vtter this in way of an vnequall comparison No doubt both because his present condition was not so vncomfortable as they in their naturall affection conceiued and also because their owne estate was much more feareful yea euen by reason of this extreame malice pursued against him then they could thinke of as hee doth forthwith expresse vnto them in the wordes following For behold saith our Sauiour the dayes will come when men shall say blessed are the barren and the wombes that neuer bare and the pappes that neuer gaue sucke c. In the which words our Sauiour describeth vnto them the daies of the most heauie and wofull iudgement of God hasting to come vpon them And he doth it most significantly For where as naturally men and women in times of peace and prosperitie doe desire nothing more then to marrie and haue children For they cannot but delight in the increase of their owne kind more then in the increase of any other thing vnlesse they would put off the affection of nature and likewise whereas it is the singular delight of men to solace themselues not onely in the sweete vallies of the earth but also to behold the pleasant prospects which are to be seene from the heighte of the mountaines it must needes bee that those times must be most vncomfortable times wherin men and women shall count the barren blessed when they shall see their children destroied before their faces wherein also they shall wish that the mountaines would ouerwhelme them and couer them as deepe as they are high too And so it came to passe within lesse then fortie yeares after that Ierusalem and the people thereof were most miserably besieged and in the siege most miserably destroied to the number of eleuen hundreth thousand as Iosephus himselfe being a Iewe writeth And the ending of the which siege also ninetie thousand were taken prisoners and the whole nation of the Iewes dispeopled and scattered abroad from being a people to this day To this purpose like as the wicked multitude which pursued our Sauiour wished the curse of his blood both vpon themselues and their children so our Sauiour telleth them that they had special cause to weepe because of the feareful iudgments which they had prouoked against themselues and their posteritie So that happie should they be whosoeuer should by earnest repentance and supplication preuent that fiercenes of Gods diuine wrath Whence also let vs learne to take heed against all such wicked and desperate courses either in presumptuous cursing of our selues or any other Thus then our Sauiour Christ by this reason taken from an vnequall comparison doth teach these pitifull women in what respect especially they were to weepe to the end they might by the mercies of God be preserued from that most wofull calamitie and therwithal admonisheth the cruel multitude of that merciles iudgement the which should certainly fall vpon many of them The same reason doth our Sauiour make plaine by a familiar similitude in that he saith If they doe these things to a greene tree what shall be done to the drie As though he should say if the fire of Gods wrath be so hote that it kindleth the greene wood which yet is more vnapt to burne then that which is sâ—â—e how much more shall it vtterly consume the drie wood to ashes and that very speedily Our Sauiour Christ indeed was as woode a fit matter in it selfe for the Lords anger to burne vpon insomuch as he tooke vpon him the guiltines of our sinnes but yet because he was righteous in himselfe and the very true Sonne of the Father that fresh moist greennes would not suffer him to câ—nsume though he were laide to the stock as it were And Goâ— himselfe as it were the maister of the familie seeing greene wood lying to the fire commandetâ— it to be taken away and calleth for drie wood that is for the wicked which take fire by and by But in this they are in worse case then drie wood because that burneth without all sence of smart and when it is turned to ashes it burneth no more but the wicked they are
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
to seek the liuing among the dead we see that forgetfulnes of holy doctrine neglect of due care to vnderstand it which is a forestalling of memory they are sins to be sorrowed for to be watched against c. Fourthly in that the Angel as also our Sauiour himselfe did command incourage these women to go with speed to the disciples the tender care of the Lord appeareth who would not haue vs continue long but speedily to breake off vnprofitable and causelesse sorrowes yea to comfort our selues according to all causes of comfort specially according to those of our eternall saluation which he is most carefull to make knowne vnto vs. Fiftly in that the holy Angel maketh speciall mention of Peter the same tender and mercifull care of the Lord toward sinners doth yet more liuely appeare because hee would haue Peter in special maÌ„ner comforted against his special discomfort euen against that most deepe sorrow which no doubt yet lay in his bosome for his grieuous fall Sixtly in that both the Angell and also our Sauiour himselfe biddeth the women tell his disciples that according as he had promised before his death so he would now go before theÌ„ into Galile and that there they should see him this sheweth that the Lord is like minded now as he was before euen to delight to shew himselfe to further his work rather in mean places among the poorer of his people where his Gospel is more willingly imbraced theÌ„ in places of greater reckoning in the world and among the richer sort of men where both hee and his Gospel it vsually most contemned and reiected as it was at this time especially in the Citie of Ierusalem Finally in that the women fall downe at the feet of our Sauiour worship him it is manifest that they did perfectly know and discerne him from all men in the world as we may say to be our Sauiour and no other but he Explication and proofe It is manifest indeed For otherwise they would not haue fallen down before him worshipped him and that with such a religious mind I doubt not as it is not lawful to yeeld to any creature but to him onâ—ly who being true man is also the very true eternall sonne of God This therfore among the rest may iustly be a certaine confirmation vnto vs euen vpon the certaine knowledge of these faithfull godly women that our Sauiour is vndoubtedly risen again And touching the other branches of your answer First of all it is likewise out of all question that they who with a dutiful affectiâ—n seek after the knowledge and faith of our Sa Ch are a thousand fold more blessed then the wicked aduersaries who any way set theÌ„selues against him as the gratious dealing of the Lord with theÌ„ euen here in this world doth shew in that he coÌ„forteth all such by his holy Spirit and giueth them inward peace of conscience But at the last daie hee will most perfectly declare it when all such shall see the Lord in his glory to their vnspeakable coÌ„fort the rest shal be so terrified that they would gladly that the huge mountaines rocks might fall vpon theÌ„ to hide them froÌ„ his presence Reuel 6.16.17 For seeing the glory of the resurrection of our Sauiour was so great by the ministery of one Angel how infinite shal the glory of his coÌ„ming to iudgment be when he shal shew himselfe in his perfect glory accompanied with the thousand thousands of his Angels Math. 2â— 31 Secondly according to the second branch of your answer our Sauiour pronounceth them blessed who beleeue though they see not Iohn 20.29 But of this more afterward Touching the third branch the admonitioÌ„ of the Apostle to the Heb. ch â— 1 â— 3.4 is worthily to be harkned vnto in that he saith Wherfore we ought diligently to giue heed to the things which we haue heard lest at any time we shoulâ— let theÌ„ slâ—p c. Certainly if our Sa Ch had not bin so gratious as to shew himself to renue the doctrine of his resurrectioÌ„ the knowledge of it was likely to haue perished through the forgetfulnes not only of these women but also of all the rest of the disciples In like manner our owne forgetfulnes is ready to indanger vs to loose the fruit of much holy doctrine froÌ„ time to time if we be not carefull to call to god for his grace to the succoring of our memories against the weaknes therof Answerable to the fourth branch is that gratious coÌ„mission of the Lord. Isai 40.1 c. Comfort ye Comfort ye my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquity is pardoned c. Likewise the practise of the Apostle guided by the Spirit of God 2. Cor. 2.1 c. in that he laboureth to comfort the Corinthians against their former sorrow And again ch 7.3.4 c. 13. Read also Phil. 2.26.27.28 ch 4 4. To the fift branch agreeth the like gratious dealing of our Sauiour in shewing himselfe to Peter before he appeared to any of his men-disciples Luk 24.34 Likewise his often demanding of him whether he loued him or no Iohn 21.15.16.17 But of these more in their due places afterward The sixt branch is according to that answer which our Sauiour gaue to the messengers of Iohn Baptist Math. 11.5 The poore receiue the Gospel and ch 18.1 c. Our Sauiour hath care of his litle ones Hetherto of the second appearance of our Sauiour to the manifesting of his resurrection The proofe of his resurrection by his third appearance LEt vs come to the third Question Where is that recorded vnto vs Ans In the 24. ch of the Euangelist Luke verse â—4 The Lord is risen indeed say some of the eleuen as they were gathered together and hath appeared to Simon ExplicatioÌ„ This is vpon speciall occasion set downe by the Euangelist after the narration of the appearance of our Sauiour to the two Disciples that were going to Emmaus But that it was a thing performed by our Sauiour before that at the least before they came from Emmaus to IerusaleÌ„ the Euangelist himselfe doeth make it plaine For as he saith when these two Disciples came to report vnto the eleueÌ„ that they had seen our Sauiour at the same instant that they came in some of the eleueÌ„ were talking said that he had appeared to Simon It was as it is most like that appearance which the Apostle Paul writeth of 1. Cor. 15.5 He was seene of Cephas For Cephas as wee know as well as Simon were diuers names of one and the same Peter Of this appearance of our Sauiour to Peter there is little written and therefore we will briefly passe it ouer Onely let vs here call to minde againe that which was once mentioned before that the most mercifull disposition of our Sauiour is hereby declared in
his resurrection from that which they were before The first cause was therefore that the power of their sight was defectiue in discerning the obiect that was before it like as the eyes of the Aramites were restrained that they could not discerne Elisha nor that hee led them into Samaria till they were in the middest of it And as the eyes of these two Disciples were thus holden so we may proportionably conceiue that their eares were also so restrained that they could not distinctly discerne the sound of his voyce from the voyce of one that was a stranger vnto them Thus then we see the first meanes whereby our Sauiour concealed himselfe from the knowledge of these his Disciples And it is a good thing for vs well to consider from hence that we haue not an absolute power no not ouer our owne naturall senses no more then Hagar could see the well of water that was neare to her vntill God opened her eyes to see it Gen. 21.19 And therefore much lesse haue wee any such power ouer our inward vnderstanding iudgement memory will and affection and least of all concerning heauenly things And therefore also that wee are to acknowledge all these to be in the dispositiue power of God either to diminish and restraine or vtterly to take away any or all at his pleasure and â—herefore likewise that we are alwaies to intreate him to giue vs grace and power that we may be carefull to vse them as we ought to his glory c But this as a note by the way The second way or meanes whereby our Sauiour concealed himselfe was that which the Euangelist Marke telleth vs of ch 16.12 insomuch as he did not shew himselfe in such apparell as he had vsed before his death but came vnto theÌ„ now as if he had bin a traueller to go a iournie it may be with a walking staffe in his hand c. like to themselues Yea though he had before appeared to Marie Magdalene in such manner as if hee had beene the gardener appointed to dresse and keepe that garden where the sepulchre was Wherein this our second Adam sheweth himselfe after a sort answerable herein to that part of the calling and condition of the first Adam Gen. 2.15 But concerning the appearance we now speake of the Euangelist Marke writeth thus After that saith he he appeared vnto two of them in another forme as they walked and went into the Countrie In another forme not that he changed his countenance as was said before but that he had on him another kinde of apparell c. Now let vs returne againe to Saint Luke who prosecuting the narration of this appearance of our Sauiour saith that he ioyned himselfe to these trauellers as a way-faring man and that after he had approached neare and gone a while with them he entered talke demanding in friendly and familiar manner two things of them First what that earnest talke was which they had betwixt themselues And secondly why they were so heauy and sad as no doubt their countenances did euidently bewray as the word scuthropoi which the Euâ—ngelist vseth giueth vs to vnderstand as wee may see further Matth. 6.16 Neuerthelesse this wee must know that our Sauiour did not aske these questions as though he was ignorant what they talked on but to giue them occasion to lay forth their griefe and the error of their thoughts at the full that so hee might take the occasion more fully to direct satisfie and quiet their mindes It followeth therefore as an appurtenance hereunto that the holy Euangelist sheweth what answer one of these hee being also herein as the mouth of the other gaue to our Sauiour to the full satisfying of eyther part of his demand as well what their communication was as what was the cause of their sadnesse Let vs heare the words of the Euangelist Question How doth he report this answer Answer He reporteth it in the 24. chap from the beginning of the 18. verse to the end of the 24. in these words 18 And the one saith the Euangelist named Cleopas answered and saide vnto him Art thou onely a stranger in Ierusalem and hast not knowne these things which are come to passe therein in these daies 19 And he said vnto them What things And they said vnto him Of Iesus of Nazaret who was a Prophet mighty in deede and in word before God and all the people 20 And how the high Priestes and our Rulers deliuered him to be condemned to death and haue crucified him 21 But we trusted that it had beene he that should haue deliuered Israel and as touching all these things to day is the third day that they were done 22 Yea and certaine women among vs made vs astonied who came early vnto the Sepulchre 23 And when they found not his body they came saying That they had also seene a vision of Angells which said that he was aliue 24 Therefore certaine of them who were with vs went to the sepulchre and found it euen so as the women had said but him they saw not Explication This is indeede the full report of the answer shewing as was saide both what their communication had beene and also what the cause of their sadnesse was Their communication as Cleopas answereth was of Iesus câ—â—monly sirnamed as it were from the place of his education Iesus of Nazaret Whom indeede Cleopas doth describe honourably though somewhat defectiuely from one part of his office and calling onely as one being among his Disciples reputed a most holy Prophet and also from the effects or signes thereof in that he shewed himselfe mighty in word and deede both before God and men God himselfe from heauen giuing witnes therevnto Thus I say Cleopas doth describe our Sauiour honourablie though as yet hee did not know either his Person or his Office perfitly That which they communed concerning this Iesus our Sauiour was first of his late sufferings and death euen that his death vpon the Crosse which their most enuious and malitious Gouernours had cruelly put him vnto but two daies before The which also as they say was done so publikely and in the open sight of all that euen in the beginning of this answer Cleopas telleth our Sauiour who not onely best knew but also alone felt the smart of all that he maruelled that any one about Ierusalem could be ignorant of it Secondly they talked as Cleopas further reporteth to our Sauiour though as yet vnknowne to Cleopas of that more priuate and as yet very secret newes which was brought vnto them being among the Disciples at Ierusalem the present morning before they vpon necessary occasion brake company and left them somewhat early to wit before that Marie Magdalene returned the second time The which newes was this that certaine women and namely Marie Magdalene going early to the sepulchre found not the body of our Sauiour there no nor yet they of the Disciples to wit Peter and Iohn who went