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
me In my Fathers house are many dwelling places c. According also as the same our Sauiour praieth to God his heauenly Father on the Churches behalfe Iohn 17.24 Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world c. This indeede may iustly bee comfortable to euery true beleeuer yea so comfortable that well may it aboundantly mitigate the greatest discomforts that may at any time assaile vs. Yea also it may iustly hearten harden vs with a spiritual fortitude and boldnes of heart against death it selfe yea euen to make death welcome vnto vs according to that 2. Cor 4.16 c. We faint not c. saith the Apostle while we looke not on the things which are seene but on the thinges which are not seene for the things which are seene are temporall but the things which are not seene are eternall And then it followeth chap 5. verses 1.2 For we knowe that if the earthly house of this tabernacle be destroied we haue a building giuen of God that is an house not made with handes but eternall in the heauens For therefore wee sigh desiring to be clothed with our house which is from heauen c. And verse 5. He that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Read also Heb 11.13.14.15.16 The comfort hereof to speake familiarly may be conceiued by a similitude from the vsuall affection and practise euen of the poorest sort of men For as experience sheweth euery one is the better coÌ„tented with a meane Hal or Kitchin a roome of common abode so as hee haue a commodious and well trimmed Parlor or Chamber whereunto hee may resort when hee will to his good liking and delight And shall wee not then bee infinitely much more comforted from this so great a ground of comfort that God our heauenly Father hath prepared not onely one withdrawing roome as it were handsome and neate in heauen to solace our selues in now and then but euen a roiall Palace for our continuall abiding in his presence And that also such a one as in comparison whereof the most sumptuous buildings of this world are but as the Hall or Kitchin of the most base cottage that may be Question Nowe from the inuisible heauens let vs come to the inuisible Angelles we speak now onely of the holy and elect Angels What is the comfort of our faith concerning their most holy and happie creation This also may in like manner be exceedingly comfortable to our faith while wee consider that albeit God our heauenly Father is of himselfe alone al-sufficient for our defence and preseruaâ—ion Answere yet it hath pleased him euen for the further comfort of our weake faith to let vs vnderstand that hee hath created millions of Angels to bee our faithfull and trustie assistantes and friendes against all the legions of Diuels who are our most â—â—dicious aduersaries as also against all their wicked Instruments ExplicatioÌ„ proofe That this is so as it is euident from many testimonies of holy Scriptures heretofore alledged when wee spake of the Creation of the Angels so the comfortable speech of Elisha the Prophet to his seruant may at this time bee to speciall purpose called againe to minde of vs in that from thence we may euidently perceiue that there are more on our side then be against vs c. 2. King chap 6. verses 16.17 And the greater will the comfort be if wee doe herewithall call likewise to minde that which hath beene declared concerning the excellent nature of the holy Angels both for wisdome and also for power c. Neither may we speaking of inuisible creatures neglect that sensible comfort which God of his goodnes giueth vnto vs continually from those purging windes of the aier and from the sweete aier it selfe wherein we liue and drawe our breath But of these things wee shall haue the occasion renewed to consider more fully when we shall come to the comforts of the fatherly prouidence of God and therefore we will not now stay any longer vpon them Wherefore leauing thus the inuisible creatures for a while we come to those that are visible Question What is the comfort which our faith reapeth from the creation of them Answere The comfort of all the visible creatures in their seuerall kindes it is sensible like to themselues For the goodly and beautifull formes and colours of things as also the light it selfe by the which they are represented vnto vs together with the instrumeÌ„ts of light the Sunne the Moone and the Stars they are all of them very pleasant to our eyes All the sweete voices and sounds which we heare from the sweet singing birds and such like they are very delightfull to our eares The excellent varietie of flowers by their manifold sweet smelâ— and sauours which they cast forth they likewise are very comfortable to our nostriâ—s The plentifull fruits of the earth which God hath sent for our foode they are delicate and daintie to our tast Neither may we passe by the great goodnes of God toward vs in this that for the more ful measure of our comfort in his sensible creatures whereas euery creature hath but his short season he hath appointed one sort to succeede another And whereas winter putteth an end to all summer fruits till the Spring of the yeare returne againe God hath giuen men wisedome to preserue his creatures by distillations by sâ—rrups and many other waies so that they retaine them for their comfort till newe come againe Neuertheles this we may herewithall truly affirme that no one of these outward visible and sensible creatures câ—â— be truly comfortable either to the soule or body of any man but through the spirituall grace and comfort of a true and liuely faith Question It is true that you say But wâ—â—t reason can you render thereof Answere By the fall of our first parents and through our owne originall guiltines sinne and corruptioÌ„ we haue lost al our interest right title to the least coÌ„fort of any of the creaturs Neither can wee otherwise be restored againe thereunto but through faith and that onely by the free grace of God our heauenly Father who hath adopted vs in his beloued Son our Lord Iesus Christ to be his children and heires of all things euen heiers annexed with him Explication and proofe This is indeede a sufficient reason that without faith no man can take any sound comfort or pure delight in the creatures because we are in our selues corrupt carnally affected and without Christ no better then vsurpers of them And that we are altogether without interest in the creatures vntill we be restored to the rightfull possession of them by faith in Christ it may plainly be gathered by the expulsion of Adam out of the garden of
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
man â—iueâ—h saith the Prophet Ethan speaking as well of the godly as of the wicked and shall not see death shall he deliuer his soule from the hand that is from the power of the graue that is so deliuer him that he shall not returne againe to dust from whence he was taken Selah In the like manner doe the other Prophets vse the word Sheol as Isai chap. 28.18 where the holy Prophet speaking of the wicked saith That the couenant which they seeme to themselues to haue made with death and their agreement which they fancie to be betwixt them and the graue it shall be disanulled and not stand Isai chap. 28.15.18 Reade also Ezekiel chap. 31. verse 15 16 17. and chap. 32.27 In which chapters these speeches are vsed in the same sense to goe downe to the pit and to descend or goe downe to the neather parts of the earth wherewith the Lord threatneth the wicked in his wrath as with a iudgement that should ouerthrow them for euer Neuerthelesse touching the godly God himselfe saith and will verilie performe in and by our Sauiour Christ that which he hath spoken by his Prophet Hosea chap. 13. verse 14 saying I will redeeme them from the hand that is as before from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hidden from mine eyes And the same againe in the new Testament vnder the Greeke word Haides 1. Cor. 15.54.55 And that this Greeke word is vsed for the graue reade Acts 2.27 And so wee may vnderstand it also Reuel 1.18 where our Sauiour Christ saith I haue the keyes of the graue and of death And againe chap. 6.8 Death and the graue following after it And chap. 20.13 Death and the graue gaue vp the dead that were in them and they were iudged euery man according to their workes And in the next verse Death and the graue were cast into the lake of fire where the Apostle sheweth what shall be done at the last day Neuerthelesse we will not exclude euery other signification of the word Haides from some of those places as shal be further obserued afterward To conclude this point therefore we may easily perceiue that as it is said of Sheol the graue Iob 30.23 so we may say of Haidâ—s that according to this first signification it is the house appointed for all the liuing And Isai 26.19 The dead are described to be such as dwell in the dust LEt vs now come to the second branch of your answer wherein you affirme that the same words Sheol and Haides are by a trope or figuratiuely applied to signifie sundry other things Question Which are those things Answer More generally they are vsed either to signifie the state of dead men after this life both of good and bad as they be remoued out of this visible world without any further distinction of either of them from other whether in respect of soule or bodie Onely they signifie that they are gone hence and be no more in the land of the liuing but remaine in the world of the dead if we may so speake Or else they are vsed to signifie the destruction and remouing of other things from the vse of men which remaine still in the present world More particularly they are vsed First to signifie the power of death in holding all those vnder it whom it hath seazed vpon euen so long as God permitteth it to preuaile against them Secondly to signifie Hâ—â—l the peace appointed of God for the endlesse easelesse and remeadilesse torment of all that die in their sinnes Thirdly they are vsed to signifie the spirituall dolours and griefes of the soules euen of the children of God here in this life neare vnto death yea in their owne iudgement and sense for the time of the tentation neare vnto the paines and torment of hell it selfe ExplicatioÌ„ proofe Thus you haue beene taught indeede Let vs now call briefly to minde some proofes of these things And first concerning the former branch of the more generall vse let vs consider first of all the wordes of the wise and beleeuing Patriarke Iaacob Gen. 37. in the end of the chapter mentioned before in that he saith he would goe downe into Sheol the graue vnto his sonne mourning Wherein it is euident that insomuch as hee thought his sonne was deuoured of some beast as his sonnes though lyingly tolde him and therefore to bee without buriall in anie graue beside the bowells of the beast it is euident I say that he vndeâ—stoode more by Sheol then the graue and comprehended the whole estate and condition of his dead sonne within the compasse of it he hoping that he was aliue with God who is the God not of the dead but of the liuing as our Sauiour Christ hath taught though for any thing he knew he was dead and out of the state of the liuing here in this world And thus farre also doeth the word Sheol extend it selfe in the places before alledged Ps 16.10 More particularly concerning our Sauiour Christ whose whole humane person was in Sheol that is in the state of the faithfull departed this life to wit his body in the graue and his soule in the state of other mens soules vntill he role againe from the dead Act. 13.30 And Psal 89.48 More generally insomuch as Sheol taketh hold of all though all that die and descend to the state of the dead be not buried and laid downe in the graue neither are they all in one estate and condition of soule like as the Latine words defuncti and inferi comprehend all of all sorts of the dead Reade also for Sheol referred to the soule as well as to the body Psal 49.14.15 And Isai 38.10.11 the godly King Hezekiah recording his mourning for feare of an vntimely death opposeth Sheol to the land of the liuing and inhabitants of this world he beleeuing no doubt that the dead are not vtterly extinct when they die though their bodies goe to the graue and consume away And though their soules also by death are so seperated from their bodies that we cannot easily conceiue how they should finde themselues in a kindely state of perfection without them neither indeede are they fully perfect nor shall be after they are once seperated vntill they be reunited againe yet the soules of all that die in the faith are no doubt in a more blessed comfortable and ioyous estate then while they liued here And therefore also it is that though the seruants of God euen in death do ascribe a certaine death to the soule that is a naturall sense or consideration of the maiming or renting of the creature by the seperation of it from the own naturall body As in some of the places before alledged And Iob 33.28 God will deliuer his soule from the pit And Psal 116.8 Thou hast deliuered my soule from death And as our Sauiour Christ
continually according as our Sauiour himselfe did earnestly preadmonish his Disciples that they should diligently premeditate of them though yet he had not then suffered these his most great and grieuous sufferings As wee reade Luke 9.44 Marke these words diligently saith our Sauiour for it shall come to passe that the Sonne of man shall bee deliuered into the hands of men c And chap. 18. verses 32.33 Hee shall be mocked and spitefully intreated and hee shall be spit vpon and scourged and put to death According also as wee may learne from the Apostle Peter in that hee telleth vs that the holy Prophets of ancient times made diligent inquirie after these thinges which are nowe reuealed vnto vs. Yea hee sayeth further that they are so worthie things and of so excellent effect c The Promise that he should thus suffer for vs. that the Angells desire to looke into them 1. Ep. chap. 1. verses 10 11 12. And the rather are wee to stirre vp our selues to the earnest and reuerend consideration of these things because we are naturally very dull and sluggish in the minding of them as we may perceiue not onely from the example of the Disciples of our Sauiour Christ euen now mentioned of whom it is written that they vnderstood not the speech of our Sauiour neither could perceiue it c. Luke 9.45 And againe chap. 18.34 but we may feele the same likewise in our owne selues and that also from the verie same cause That is to say euen because it is no gratefull argument vnto vs to thinke or heare much of afflictions Our soules are so taken vp and possessed with desire of ease and earthly pleasure that all thought or speech the other way is so vnwelcome vnto vs that we heare it with deafe eares and as if it were spoken vnto vs in a strange and vnknowne language Yea without the grace of God working mightily in our hearts we are for our owne disposition ready to condemne and reiect all doctrine of the crosse and sufferings of our Sauiour Christ as if it were meere foolishnes like as many other haue done as we reade 1. Cor. 1.18 c. For the preaching of the crosse is to them that perish foolishnes c. And verse 23. But we preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnes c. Hetherto of those obseruations which are necessary to be considered for the better and more full vnderstanding of those Articles of our saith which doe concerne the whole humiliation or abasement and sufferings of our Sauiour Christ LEâ— vs now in the next place come to the promise Question What promise haue wee that our Sauiour Christ humbled and debased himselfe and indured all those his sufferings for vs and to our benefite Answere The 53. chapter of the Prophet Isaiah is plentifull to this purpose and worthy in this respect that it should not onely stand written in the booke of God but also to be written and ingrauen in the heart of euery beleeuing christian by the finger of the holy Spirit of God Rehearse you therefore this excellent Scripture Question How reade you in the holy Prophet Answere 1 Who saith the holy Prophet will beleeue our report And to whom is the arme of the Lord reuealed 2 But he shall grow vp before him as a branch and as a roote out of a drie ground he hath neither forme nor beautie c. 4 Surely he hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But he was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes we are healed 6 All we like sheepe haue â—one astray we haue turned euery one to his own way and the Lord hath laid vpon him the iniquitie of vs all 7 He was oppressed and he was afflicted c. 11 He shall see of the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities 12 Therefore will I giue him a portion with the great and he shall diuide the spoile with the strong because he hath poured out his soule vnto death and hee was counted with the transgressors and hee did beare the sinne of many and praied for the trespassers Explication This indeede is an excellent Scripture to this purpose And like to this is the holy prophesie of Daniel chap. 9 versee 24 c. Seuenty weekes are determined vpon thy people and vâ—on thine holy Citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes and to seale vp the vision and prophesie and to anoint the most holy c. And verse 26. And after threescore and two weekes shall the Messiah be slaine The Comfort of his suffferings more generally These and such like prophecies of the holy Prophets foretelling these things by the Spirit of God they doe include the promise of God with the reiteration and renewing thereof According to that of the Apostle Peter Acts 3.18 Those things which God had shewed before by the mouth of his Prophets that Christ should suffer hee hath thus fuâ—filled Thus much therefore briefly concerning the promise and the fulâ—iâ—ling thereof THe comforts are next to be considered of vs. But before we doe inquire of them first it is meete that we rightly vnderstand in what sense the sufferings of our Sauiour may be saide to be comfortable vnto vs. For without due consideration it may iustly seeme a most inhumane and barbarous thing to take any comfort and ioy in the trouble and affliction of any specially in very grieuous afflictions and miseries but most of all if the partie so pitifully afflicted be an innocent yea most worthy to be spared And so we reade it determined by the holy Ghost in that he reproueth the wicked yea noteâ—h them to be singularly wicked euen from hence in that they behold the distresses of their brethren and be nothing moued thereby to any commisseration as in the 12. verse of the prophesie of Obadiah Thou shouâ—dest not saith the holy Ghost by his holy Prophet haue beholden the day of thy brother in the day that he was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of destruction c. Yea as it followeth Thou shouldest not haue once looked on their afflâ—ction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou â—lad saith the Spirit of God when thine enemie falleth neither let thine heart reioyce when he stumbleth lest the Lord see it and it displease him and he turne his wrath from him to wiâ— against thee Whence obserue diligently that if we must not reioyce at the aduersitie of an enemie then much lâ—sse may wee reioyce or take comfort
and feete yet hee died not so much either by the forcing violence and power of the Iewes or of the Diuel or of dâ—ath it selfe as of his owne accord in laying downe his life in obedience to the good will and pleasure of God Moreouer it may iustly be a good and comfortable assurance vnto vs that hee hath and shall for euer on our behalfe and benefite preuaile against all both his and our aduersaries insomuch as in his very impotencie and gâ—eatest weakenesse as we see hee hath shewed himselfe stronger then them all in their mightiest rage and furie Explication Herevnto indeed doth the strength of the voice of our Sauiour in vttering these sweete wordes of this last farewell as we may say vpon the crosse leade vs. For herein was fulfilled in him that which is saide of God 1. Cor 1.25 The weakenes of God is stronger then men But you haue not said any thing of the wordes themselues Question How may they be comfortable vnto vs Answere First they doe confirme the same things vnto vs which the loudenes and strength of the voice did Explication It is true For insomuch as our Sauiour commendeth his soule into the hands of his Father it is euident that he yeeldeth himselfe to death rather apprehending and laying hold or arresting of it then as one violently apprehended and taken away or led captiue by it Question How else may the same worde be comfortable vnto vs Answer Secondly by how much the faith and assurance of our Sauiour was more firme and sure tâ—at he hauing borne the sorrowes and torments of the second death and now mindiâ—g presently to dye the naturall death should therevpon on our behalfe not onely escape eternall death but also peaceably enter vpon the eternall possession of euerlasting life and glorie his soule immediately and both soule and body within three dayes after by so much may wee be more assured that wee beleeuing in our SAVIOVR shall likewise through him not onely escape eternall death but also haue our naturall death turned to a benefite in that it shall giue vs an enterance into the glorious kingdome of heauen our soules immediately after their seperation from the body and our bodies at the day of the generall resurrection notwithstanding both the first and also the seconde death were iustly due to our sinnes Explication proofe It is very true according to that which our Sauiour hath giuen to vnderstand by his gracious promise to the repenting thiefe in respect of his soule as wee sawe before And as it may appeare by the prayer of our Sauiour in the 17. chapter of Iohn And touching the resurrection of our bodies at the last day we shall afterward haue a further occasion to see howe the resurrection of our Sauiour is a pawne and pledge of it In the meane while the present wordes of our Sauiour containe a sweete comfort in that we haue good warrant that our soules are a spirituall and immortall substance not vanishing away but retaining their existence and beeing still and for euer though for a time they are seperated from the body And in that â—e haue like warrant that the place of their beeing shall be in the heauenly paradise of the Lord our God The which comfort was that which gaue good Simeon so great peace as he had at his death euen because he had seene him by whom he knewe hiâ— soule should still liue blessedly after his bodily death Luke 2. And it was the comfort which caused the Apostle Paul so earnestly to desire and long after death when once he should haue finished his course because then he knew likewise that his soule should be with Christ But of this also more afterward And thus we cannot but see that the comfort of the manner of the dying of our Sauiour is very great Question NOw what is the comfort of his death it selfe Answer This ariseth from the comfortable fruites and benefits thereof ExplicatioÌ„ proofe It must ineedes be so And they may be all of them considered of vs from the holy Scriptures vnder the name of our Sauiours sufferings of death or of his shedding of his precious blood or of the most holy sacrifice which he hath offered vp to God for vs. For all these doe note vnto vs one and the same thing and therefore also all the benefits proceeding from them they are likewise one and the very same And herein also it is worthy to be obserued that howsoeuer no part no not of the least of the holy sufferings of our Sauiour is to be excluded from the making vp of the full measure of our comfort much lesse are the most dolorous extreame sufferings of his soule to be excepted Yet because the death of our Sauiour was the shutting vp and ratifying of all the rest therefore not without cause all the fruites and benefites of his sufferings are most vsually deriued from the mention of his death or bloodshed or sacrifice externally offered vp and sacrificed vpon the crosse Let vs therefore according to the direction of the holy Scriptures gather them together so well as we can here in this place And whereas like as was touched before from the large speech of our Sato his Disciples we may well reduce them to these two kindes either euills remoued or benefits procured and conferred or bestowed vpon vs let vs consider of them vnder these heads againe though from some other testimonies of holy Scripture Question And first which are the euills remoued from vs by the most precious death and bloodshed or sacrifice of our Lord Iesus Christ Answere First by his death and passion hee hath deliuered vs from the guiltinesse and offence of all sinne both originall in corruption of nature which is the mother euill of all the rest and also actuall through transgression of life as well in the omitting or failing in good duties as in the omitting of euill both in smaller and also in greater measure of exceeding therein And consequently he hath deliuered vs from the wrath of God and from all the iust punishments due to our sinnes from the same Question Which are those punishments Answer The encrease of naturall rebellion and sinne by the exasperating power of the harsh rebukes of the lawe Likewise the handwriting or enditement and curse of the lawe Moreouer the tyrannie of death both first and second and also the tyrannie of the Diuel and Hell and of all wicked instruments FroÌ„ all which he hath so deliuered vs as they shall neuer be able to preuaile against vs to frustrate our eternall saluation ExplicatioÌ„ proofe That we are deliuered from all these euills by the death and bloodshed or sacrifice of our LORD IESVS CHRIST it is euident by many testimonies of the holy Scriptures And first that wee are deliuered from the guiltines of all our sinnes the Apostle Paul testifieth Gallat 1.4 Our Lord Iesus Christ saith he gaue himselfe for our sinnes So
Rom 4 25. Hee was deliuered to death for our sinnes Likewise 1 Corin 15.3 Christ dyed for our sinnes according to the Scriptures And 2. Epistle 5.21 God made him which knewe no sinne that is him who neuer sinned neither was naturally tainted with any infection of sinne to be sinne for vs that is to be accounted a sinner and sinfull and to beare the punishment of sinne our sinnes being imputed to him that we might through faith in him bee iustified in the sight of GOD by the imputation of his righteousnes vnto vs. And Ephe 1.7 We haue redemption saith the Apostle through his blood euen the forgiuenesse of sinnes according to the rich grace of God And againe Colos 1.14 And Heb chap 9. verses 22.23.24.25.26.27.28 This is that which Iohn the Baptist Preached of our Sauiour that hee is the Lambe of God which takâ—th away the sinne of the world as Saint Iohn the Euangelist hath recorded it Gospell chap 1.29 And in his 1. Epistle chap 1.7 The blood of Iesus Christ the Sonne of God cleanseth vs from all sinne And ch 3.5 Yee knowe that he appeared to take away our sinnes and in him is no sinne And Reuel 1.5 Iesus Christ loued vs and washed vs from our sinnes in his blood Sinne being thus forgiuen vnto vs through the death and sufferings of our Lord Iesus Christ the wrath of God must needes cease according to that 2. Cor 5.18.19.20 And 1. Thes 1.10 The Sonne of God deliuereth vs from the wrath to come The wrath of God ceasing it cannot be but the punishments must needes cease at the least so farre forth that they shall not be hurtfull vnto vs but rather shall be furtherances of our saluation And among the punishments first as touching the abating of the strength of sinne and of the heate of lust in our wicked nature by vertue of the sufferings of our Sauiour Reade Rom 7.1.2.3.4.5.6 Where the Apostle Paul speaking figuratiuely of our second mariage to Christ hee sheweth that wee are thereby become dead to the Lawe which was as our first husband engendring the fruite of sinne to death and doe nowe by our second husband Christ bring forth fruite vnto GOD. And chap 8.10 If Christ be in you the body is dead because of sinne And Galat 2.19 I through the Lawe am dead to the Lawe and that I might liue vnto GOD I am crucified with Christ Thus the applying of the death and sufferings of our Sauiour by a true and liuely faith to the soule of a penitent sinner it is of like nature to a strong corasiue laide to a sore which eateth out the rotten and dead fleshe that lyeth festering in it as was obserued in the Doctrine of Repentance The greatnes of which benefite may be the more clearely discerned of vs if wee doe consider on the contrarie that it is the greatest and most grieuous plague and punishment of all other for a man to bee giuen ouer to a reprobate minde to followe sinne with greedines and so to haue one sinne punished as it were with another to the increase of most heauie vengeance from the reuenging hand of God in the ende Rom 1.24 c. and chap 2. verse 5. And therefore doth our Sauiour teach vs to pray so earnestly that God would not leade vs into temptation Secondly that the hand writing or inditement and curse of the Lawe of God whâ—ch was against vs is now taken away by the death and sufferings of our SAVIOVR yea and that the power of death and of the Diuel and of all our aduersaries both of fleshe and spirit are not onely disaduantaged but euen quite ouerthrowne and vanquished we read it affiâ—med partly Gal 3.13 in that the holy Apostle very comfortably assureth vs that CHRIST hath redeemed vs from the curse of the Lawe when hee was made a curse for vs. For saith he it is written Cursed is euery one that hangeth on tree And this did our Sauiour for vs. Moreouer Colos chap 1.13 And chap 2.14 our Sauiour Christ hath vpon the crosse spoiled the diuels of their power and deliuered vs from all power of darkneâ— c. Likewise Heb ch 2. v 9. c. to the end of the chapter wee reade the same thing testified And also Iohn 12.31 and 1. Epistle 3 8. Likewise in that our Sauiour Christ hath died the death which is the wages of sinne he hath by enduring the penaltie of sinne deliuered vs from death which came vpon vs thereby He hath deliuered vs also from all the tyrannie and malice of all the wicked instruments of the Diuel which he enrageth against the children of God here in this present euill world yea euen from all inordinate desire after the vaine glory and applause of this vaine world and the children thereof according to to that Gal 1 4. Our Lord Iesus Christ saith the Apostle gaue himselfe for our sinnes as was alledged before and then hee addeth furthermore that hee might deliuer vs from this present euill world according to the will of God our Father To whom be glory for euer and euer Amen And chap. 6.14 God forbid saith he that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world To conclude our Sauiour Christ hath by his death ransomed vs from all our enemies as Zacharie by the spirit of prophesie hath testified in generall Luke 1.68.69.70.71.72.73 Blessed be the God of Israel saith he because he hath visited and redeemed his people c. As hee spake by the mouth of his holy Prophets which were since the world began saying That he would send vs deliuerance from our enemies and from the hands of all that hate vs. And thus like as that valiant Iudge Sampson did at his death kill more of the bodily enemies of the people and Church of God then he had done in all his life before Iudg. chap 16.30 so yea infinitely much more triumphantly hath our Sauiour Christ that victorious Lion of the tribe of Iudah by his death vanquished all our enemies both spirituall and bodily and euen death and destruction it selfe Yea and which is euery way most admirable he hath made his conquest after a speciall manner differing altogether from all worldly fights and victories For euen as by being himselfe bound for vs he brake all our bonds by bearing our repâ—oach hath remoued it from vs by taking our curse hath made vs blessed by sustaining the wrath of God hath brought vs into his fauour so hath hee by dying made vs aliue as it followeth in the next place to be considered Question Now therefore which are the good benefites and blessings which our Sauiour Christ hath by the same his most holy death all his blessed sufferings obtained and procured for vs Answer They are these which folâ—owe First our reconciliation with God therewithall the full confirmation and sealing vp of his couenant touching the forgiuenes of our
sins and all other the promises of God Secondly we being through faith baptized into the death of our Sauiour Christ haue by the vertue thereof our sinfull and corrupt nature cleansed and sanctified so that our very persons are by the death of our Sauiour made acceptable to God We haue also that holy and heauenly peace made in our consciences which passeth all vnderstanding We haue furthermore power to walke in some measure of righteousnes and holines of life in the sight of God the which he doth for Christes sake accept from vs though it be full of much failing and weakenes The blessings of this life are made blessed and comfortable vnto vs. Yea all afflictions are sanctified and made profitable vnto vs. We haue dominion and Lordship ouer the creatures restored vnto vs by the death of our Sauiour And thereby also the naturall death is made a spirituall aduantage vnto vs. The holy Angels are by the same made most faithfull and louing friends vnto vs both in life and also at death Thereby also we are reconciled and set at peace among our selues and with all the people of God Finally we haue from the blessed sufferings and humiliation or abasement of our Sauiour Christ the ground of all our hope and longing after our exaltation to the happines and glory of the life to come in the expectation whereof we may boldly reioyce with ioy vnspeakeable and glorious ExplicatioÌ„ proofe Touching the first branch of this answere that we haue our reconciliation with God by the abasement and sufferings of our Sauiour Christ to the death We read Colos 1.19 c. It pleased the Father saith the Apostle that in him should all fulnes dwel And by him to recoÌ„cile all things vnto himself to set at peace through the blood of his crosse both things in earth things in heaueÌ„ And you who were in times past strangers and enemies because your minds were set in euill works hath he now also reconciled In the body of his flesh through death to make ye holy and vnblameable and without fault in his sight We reade the same againe Rom. 3.24.25.26 Wee are iustified freely by his grace saith the same Apostle through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God c. And the Apostle Iohn testifieth the same 1. Ep. chap. 1.2 And againe chap. 4.10 Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes This reconciliation is a greater benefite then the staying of Gods anger and wrath as may be made plaine by a similitude taken from the dealing of King Dauid with his sonne Absalom For though he let his anger fall yet hee would not for two yeeres space after that admit him to come into his presence 2. Sam. cha 14. It may be further illustrated from the booke of Ester chap. 2.1 and chap. 4.11 with chap. 5.1.2 Yea it may appeare by Gods owne dealing with K. Ahab from whom though he staied his wrath for a time yet he was not reconciled toward him And it is well worthie the noting yea it is most admirable concerning this reconciliation which we haue through our Lord Iesus Christ that God doth not deferre it â—ill wee seeke after it as men offended specially men of greater place then the parties offending vse to doe but of his singular grace mercy he himselfe though he be the most high maketh the first offer of it yea by his Ministers he intreateth vs to accept of it and to be reconciled vnto him 2. Cor. 5.18.19.20.21 And furthermore that the forgiuenes of sinnes and all other promises are ratified by the sufferings and death of our Sauiour We read Heb. ch 9. verses 15.16.17.18 in these words For this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of the eternall inheritance And ch 13.20.21 The blood of our Sauiour Christ is called the blood of the euerlasting couenant We read likewise Act. 20. verse 28. answerable to the prophesie of Zech. 9.11 Thou shalt be saued through the blood of thy couenant I haue loosed thy prisoners out of the pit wherein is no water For not onely the Iewes in their bodily captiuity but we also in respect of our spirituall thraldome may well be counted such prisoners answerable to the pitifull estate wherin Ioseph was through the malice of his brethreÌ„ for a time Gen. 37.23.24 And yet more generally touching the ratifying of all the promises of God by the same death and sufferings of our Sauiour Rom. 8.32 If God be on our side saith S. Paul who can be against vs who spared not his owne Sonne but gaue him for vs all to dâ—ath how shall he not with him giue vs all things also Thus much concerning the first branch Sâ—condly that our sinfull nature is cleansed and sanctified by the death of our Sauiour it is figured and represented vnto vs in holy Baptisme according to the testimonie of the Apostle Paul Rom. 6.3.4 seeing as there he affirmeth We are baptized into his death being baptized into his death we are also buried with him as touching the life and strength of sinne Knowing this as he saith in the 6. verse that our olde man is crucified with him that the body of sinne might be destroied that henceforth we should not serue sinne For he that is dead is freed from sinne Likewise Colos 2.11.12 And Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place c. And that hereby our very persons are accepted with God Reâ—d Ephes 1.6 and chap. 2.13 c. 1. Cor. 6.11 Heb. 11.4 Thirdly that by the same death and sufferings of our Sauiour we haue inward peace of conscience as a fruite or effect of our reconciliation with God we reade Rom. 5.1 c. Then being iustified by faith saith the Apostle wee haue peace toward God through our Lord Iesus Christ c. The reason whereof is rendered in the 6. verse c. because our Sauiour hath died for vs and by his blood reconciled and iustified vs. This peace is called The peace of God which passeth all vnderstanding Philip. 4.7 For as it followeth it preserueth our hearts and mindes quieted pacified in Christ Iesus against all disturbances aboue that we our selues would think how it could be euen as if our Sauiour Christ kept continual watch ward and maintained a garison of souldiers to defend vs against all our aduersaries For thus much doth the Apostle giue to vnderstand by the militarie word phroureses which hee vseth in this place This peace and the comfort of it is aboue
is there yet no other comfort behinde Answer Yes For by the buriall of our Sauiour and by his continuing dead in the graue till the thirde day his resurrection is so much the more euidently confirmed vnto vs. Explication This also is very true and it containeth another singular comfort in it And the rather also by reason of the malice of the chiefe Priestes and Pharisies in their sealing of the stone which couered the sepulchre and by their setting of a watch to keepe the same lest as they pretended to feare the body of our Sauiour should by some fraudulent meanes be stolen away Yea and some comfort resteth in this also that God for the honouring of the buriall of our Sauiour stirred vp the heart of the honourable Counseller Ioseph of Arimathea to vndertake the care of the reuerend performance of it And in that he moued Pilate to yeelde to the sute of Ioseph in that behalfe And yet further in that he gaue Nicodemus a heart to ioyne with Ioseph in the solemnizing of the buriall c. For thus it is manifest vnto vs that our Sauiour died not as a vile and contemptible person but as one honourable in the sight of God and before good men far aboue that honour which King Dauid gaue to Abner who died by the wicked hand of Ioab in Israel howsoeuer the outward solemnitie was not so pompous and princely 2. Sam. 3.31 c. Question This therefore may be a third comfort Is there yet any more remaining Answer As our Sauiour Christ did not onely suffer death for our sinnes but also lay in the graue for the more certaine confirmation of his death and euen thereby also to endure for a while the reproch and tyrannie of death to the end hee might afterwarde make a more glorious conquest thereof by his rising againe in that it is thereby euident that he hath vanquished our last enemie euen within his owne castle or within his owne trenches and as it were the olde cruel lion in his owne denne so he hath thereby assured vs of this singular fruite and benefite that hee will not for a time onely somewhat weaken and suppresse in our wicked nature that bodie of sinne and wicked corruption which is in vs but euen throughlie and for euer at the last so to destroy it euen in the secret of our soules and spirites that it shall neyther bee able to hinder vs from the first resurrection of our soules from the death of sinne to the life of righteousnesse nor yet from the second resurrection which shall bee of our bodies from mortalitie to immortalitie at that day when they shall be vnited againe to our soules ExplicatioÌ„ proofe This indeed is that comfort which the Apostle Paul intimateth and assureth vnto vs from the buriall of our Sauiour Christ annexed to his death for a further manifestation and amplification of the same comfort whereof also as he teacheth our baptisme is a representation and pledge in that we are in the administration of it for a while put vnder the water much rather as they haue beene who were baptized being of yeares of discretion and at mans age as many thousands were at the beginning of the conuersion both of Iewes and Gentiles to the faith of the Gospel For the which comfort of the buriall and destruction of sinne thus assured from the buriall of our Sauiour and from the vse of our christian baptisme reade Rom. chap. 6. verses 1 2 c. euen to the 12. verse Know ye not saith the Apostle that all we which haue beene baptized into Iesus Christ haue beene baptized into his death Wee are buried then with him by baptisme into his death that like as Christ was raised vp from the dead to the glorie of the Fatâ—er so wee also should walke in newnes of life c. Knowing this that our olde man is crucified with him that the body of sinne might be destroyed that thenceforth we should not serue sinne c. Thus we see that the buriall of our Sauiour hath a ioynt vse with the death of our Sauiour for the comfort of our faith yea for a certaine progresse or increase of our comfort touching the weakening and wasting yea the vtter destruction of sinne at the last And againe Colos 2.11 12. In whom also saith the same Apostle ye are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp together through the faith of the operation of God who raised him from the dead Thus much for the manifold comfort of our faith concerning the buriall yea the honourable buriall of our Sauiour together with his continuance in the graue vntill the time of his resurrection For euen therefore no doubt would God in his diuine prouidence in no wise haue the body of our Sauiour throwne out or tumbled aside as a thing despised and abominable as the Iewes in their malice still raging against him coulde haue beene content yea rather would earnestly haue desired but to be in a very seemely and honourable manner taken downe from the Crosse embalmed and entombed that thereby it might the more clearely appeare to our comfort that the Lord our God hath immediately from by his death receiued a full reconciliation for our sinnes c. Question Now therefore from the collection and gathering together as wee haue done of all the comforts of the sufferings of our Sauiour may not the history therof be worthily esteemed of vs the most comfortable history of al other in respect of the most sweete vses and ends of the sufferings though they were in themselues to our Sauiour most bitter and dolefull for the time of his induring of them Answere Yes no doubt in this respect it is to vs the most comfortable history of all other insomuch as it containeth the onely ground and foundation of all true ioy and gladnes according to that saying of the holy Apostle St. Paul God forbid that I should reioyce in any thing but in the Crosse of our Lord Iesus Christ. Explication It is so indeede For as hath beene already declared the crosse and sufferings of our Lord Iesus Christ are both satisfactory for sinne to the remoouing away of all euill due to it and also reconciliatory and meritorious to procure vnto vs the fauour of God and all good fruites and blessings with the same Question But doth not this make much against this generall comfort of the sufferings of our Sauiour that sicknesses other afflictions which came into the world by sinne are not yet ceased nor taken away Answer No nothing at all For as it was said before of death it selfe that by the death of our Sauiour the nature or office of it is cleane altered and changed so also are all sicknesses and afflictions which are but the messengers and fore-runners
owne duties how wee may liue and dye as God may be glorified in vs and by vs then to be curious about others howe long they shall liue or what death they shall dye If I will that he tarie till I come what is it to thee saith our Sauiour wee see our Sauiour doth sharply reprooue him And therefore also we may easily perceiue that it is no smal sinne for any to be inquisitiue to knowe such things as doe rather concerne others then our selues or at such time as we ought rather to try our owne hearts then to be inquisitiue about others c. As in the bodily warfare euery man must keepe his own rancke and standing so it must be in the spiritual warfare of the Lord. And euery man standeth bound in dutie to take vp his own crosse to stand to his owne lot and to beare his owne burden c. No doubt the Lord will deale gratiously both in life and also in death with euery one that putteth his trust in him and continueth to walke faithfully before him It is the dutie of euery Christian to be carefull ouer other the magistrate and minister of the word ouer the people the maister of the family ouer his children and seruants and euery neighbour ouer other as the cause shall require and as their callings will beare But none of these cares must be with neglect of our owne duties nor exceeding the limites or boundes of our seuerall callings It must be as maister Caluin saith notably well cura non curiositas quae nos impediat that is It must be care and not curiositie which would be hurtfull to vs the busie bodies care is neither good to himselfe nor to any other Verily euery man well minded shall finde so much to doe to keepe himselfe in an euen course of good dutie that he shall haue litle leisure to prie curiously into the state of other and what may afterward become of them c. And therefore it is that our Sauiour in the second part of his answere doth very earnestly repeate vnto Peter his former commandement which it had beene more meete for him to haue looked vnto whether wee consider his bodily attendance vpon our Sauiour for a short time in his going aside or that we referre it to his constant imitation of him euen vnto the death or that we referre it vnto both not onely according to the letter but also according to the intended allegorie in such sence as the Apostle Paul saith Be ye followers of me as I am of Christ 1. Cor 11.1 And as our Sauiour himselfe had said before both to Peter and to the rest He that taketh not vp his crosse and followeth after me is not worthy of me He that will saue his life shall loose it c. Mat 10.38.39 And as he said at the first calling Followe me and I will make you fishers of men Wherein no doubt our Sauiour did not onely respect their bodily attendance but also the fruite thereof in imbracing and following that instruction which they should receiue from him to the fitting and furnishing of them for his seruice Touching these wordes If I will that hee tarie till I come I know not well whether our Sauiour meant onely vntill he should returne vnto the rest of the eleuen after that Peter had gone aside with him for a while or that they are to be vnderstood concerning Iohns tarrying in life and so comming of Christ to be extended to his comming againe at the last day according to that Iohn 14.3 I will come againe and receiue you to my selfe And Act chap 1.11 But from either circumstance the rebuke might well agree to Peter And the latter sence would amplifie the rebuke Howsoeuer it was this we are sure of from the testimonie of the Euangelist Iohn that albeit it may be that our Sauiour would by these wordes intimate that Iohn should out-liue Peter yet they did vtterly misvnderstand the mind of our Sauiour whosoeuer from those wordes imagined that Iohn should neuer dye For so S. Iohn himself giueth plainly to vnderstand as it followeth in the 23. verse then saith he went this word abroad among the brethren that this Disciple should not dye yet Iesus said not to him he shall not dye but if I will that he tarie till I come what is that to thee In which speeches there is great difference the one being simple and enunciatiue the other conditionall and vpon a supposition or putting of the case as we may say And besides our Sauiour might well meane of his tarying till he came againe with Peter Yet so farre as the Euangelist saith preuailed the conceite of Iohns not dying that some of the brethren not ill minded were deceiued in this point Whereby wee may well take this profitable instruction that in our good meaning we be very carefull to vnderstand things aright to the end we doe not mistake one thing for another lest wee embrace an error in stead of the truth as without good diligence discretion specially in speeches of doubtfull interpretation we may easily doe And in this point it is strange to see how the diuel besotted one euen in this age as maister Beza reporteth who deluded by the diuell vnder this pretence as it is like feined himselfe to be this Euangelist Iohn as if he had bin then liuing But he was not vnworthily burnt for his labour at Tolouse a citie of Narbon in France as the same Beza saith for if he had bin suffered to liue who knoweth how far he being a phantasticall deceiuer might haue deluded many poore soules vnder the pretended and feined authoritie of Iohn the Euangelist But leauing all fancies let vs inquire somewhat more diligently into that point following our Sauiour not bodily but spiritually whereof he chiefly speaketh to Peter that so we may drawe to an end of those things which belongeth to this seuenth appearance of our Sauiour Question Wherein doth this kind of following or imitation as we call it consist It consisteth in these two things First in godlines of life both toward God and towardes all men according to the duties of our seuerall places and callings wherein we are placed of God Secondly in patient bearing of the crosse for the truth and Gospels sake or otherwise while we walke in the waies of God euery one according to that measure of triall which God shall thinke good to lay vpon vs. That this is so first as touching godlines of life from an vnderstanding and beleeuing heart it is cleare in that our Sauiour Christ doth not onely in respect of his doctrine but also of his most godly life call himselfe the light of the world as Iohn 8.12 I am the light of this world he that followeth me shall not walke in darkenes but shall haue the light of life And chap 9.5 As long as I am in the world I am the light of the world that is one specially appointed to glorifie
It is the dutie of the Husbandman to plant and sow c. Why then doth our Sauiour mention them The onely cause was for that the people in either of those times did wickedly abuse and peruert those ordinances of God As for example how the people whom the Apostle Peter calleth the world of the vngodly abused marriage in the daies of Noah Reade Genesis 6.2 The sonnes of God saw that the daughters of men were faire and they tooke them wiues of all that liked them c. This confusion of marriages betwixt the professors of the true worshippe of God and idolatours and profane persons and Athiests without care of all holy choise it is a manifest signe of the decay of all true godlinesse wheresoeuer it is Yea it is such an vndermining of it as giueth it the most speedy and dangerous ouerthrow For they that sticke not to communicate with the wicked in marriages they will haue society with them in any thing And how the Sodomites abused the good gifts of God in their inteÌ„perate eating and drinking The Euangelist Matâ—hew seemeth of pâ—rpose to vse the word trogontes which most prâ—perly signifieth to feede more like brâ—â—t beasts thâ—â—â—â—â—emblemen and in the more then brutish effects which followed vpon the same reade Gen. 8.4 5. And Ezek. 16.49 50. Behold this was the iniquitie of thy sister Sodome pride fulnesse of bread and abundance of idlenesse was in her and in her daughters neither did she strengthen the hands of the poore and needie But they were hauty and committed abhomination before me therefore I tooke them away as pleased me And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them and ouerthrew them and made them an ensample vnto them that afterward should liue vngodly And deliuered iust Lot vexed with the vncleane conuersation of the wicked For he being righteous and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes So then not eating and drinking and such like things are simply condemned here by our Sauiour but onely the inordinate vse or rather abuse of them when as they are sought after in an vnlawfull manner and when the heart is so addicted to them that God is forgotten in them contrary to the admonition of God Deut 8.10 The which abuse our Sauiour noteth against those that being inuited to the Gospel of his kingdome made their excuse because Deut. 6.10 11 12 13. And cap. 8.10 11 12. one had bought a farme and must goe see it and another fiue yoake of oxen and he must goe to proue them and a third that he could not come because he was to solemnize his mariage Luke chap. 14. verses 16 c. Our lesson therefore hence must be this that if wee would not be hindred from the kingdome of God nor bee vnprepared when our Lord Iesus shall come to his last iudgement or that wee bee taken away by death before hee doe come that according to the admonition of the Apostle Paul 1. Cor. chap. 29. verses 30 31. They that haue wiues be as though they had none to wit so that they will not be hindred from Christ in that respect and that they which weepe be as though they wept not and they that reioyce that is to say vpon worldly occasions of increase of worldly wealth as though they reioyce not and they that buy as though they possessed not and that they which vse this world be as thogh they vsed it not because the Apostle saith the fashioÌ„ of this world goeth away We must take heede that wee be not like the pampered horse that will lift vp his heele against his Master as the people of Israel were for want of receiuing the propheticall admonition which Moses gaue them Deut. 32.15 What Master will retaine such a seruant as being well and liberally maintained by him will be ready to despise him And shall we thinke that God will indure that we being all fed by his prouidence shall lift vp our selues against him THese things obserued concerning the former Scripture now let vs goe forward to see what further vse our Sauiour maketh from the description of his last comming to iudgement in respect of the vncertaintie thereof to our knowledge Question How doth it follow in our text Answer It followeth in the Euangelist Matthew in the 42. verse of the foure and twentith chapter in these words Watch therefore for ye know not what houre your Master will come Explication Our Sauiour hauing shewed that the vncertainty of his comming to iudgement shall be most heauily dangerous to the world by reason of the securitie thereof because hee knew before that they will not regard his most serious admonition and warning answerable to the perill of the people of the old world in that they despised the warning which God gaue them by Noah and likewise answerable to the perill of the people of Sodome and the people of other Cities adioyning because they despised the reproofe of Lot hee doth therefore vse this admonition to his Disciples and to all that will yeelde themselues teachable that they may auoide so greeuous a perill as hee knew to bee comming toward the world for the carelesnesse and impenitencie thereof This most serious admonition and warning which our Sauiour giueth to his Church is deliuered by him two manner of waies First in more simple and plaine speech and secondly vnder diuers very lightsome and significant parables and similitudes The reason is because our Sauiour of his singular pitie which hee beareth toward vs would leaue no meanes vnattempted whereby he might induce and confirme vs in that carefull watchfull course which is necessary to be taken in this behalfe of all such as minde the way of saluation and would not be deceiued in their expectation Let vs therefore I pray ye all and euery one diligently obserue in marking and marke to obserue and obey the admonition and counsell which our Sauiour giueth vnto vs concerning the same euerlasting welfare and saluation at his comming Yea and seeing this care was necessary for them to whom our Sauiour spake while he was yet in the world sixteene hundreth yeare well neare before this time wherein wee heare our selues to be put in minde of this most graue warning let vs not now set light by it but much rather let vs so much the more attentiuely harken vnto it To the which end let vs well consider and beare in minde that which no doubt our Sauiour did most prudently consider on our behalfe and on the behalfe of his Disciples from the very time wherein he first vttered this doctrine to wit that insomuch as there shall be a generall iudgement and that all must appeare before the iudgement seate of God there is little difference betweene those which shall be found liuing at the comming of our Sauiour and those which shall be dead many hundreds of yeares
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ— earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâ—d to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept Explicatiō This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectiō is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
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
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that
of doe faile According to that 2. Cor. 1.8.9 Bretheren saith the Apostle Paul we would not haue you ignorant of our affliction which came vnto vs in Asia how wee were pressed out of measure passing strength so that we altogether doubted euen of life Yea we receiued the sentence of death in our selues because we should not trust in our selues but in God who raiseth vp the dead So then as the tempest trieth the marriner and the battaile the souldiar so doth affliction the faithfull Christian And that experience of Gods assistance in trouble and of his deliuerance out of trouble confirmeth and strengtheneth faith it may appeare by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the Corint Wherein the Apostle writeth further concerning himselfe and Timotheus that they trusted that God who had deliuered them from so great a death and did deliuer them would also yet thereafter deliuer them still Read also 2. Tim 4.17.18 The Lord assisted me saith the Apostle and strengthened me that by mee the preaching might be fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the Lion And the Lord will deliuer me from euery euill worke and will preserue me to his heauenly kingdome to whom be praise for euer and euer Amen And in the holy storie Dauid being strengthened by the Lord to preuaile against the Beare feared not to incounter against the Lion and hauing ouercome the Lion he feared not to try the combate with the armed giant Goliah Read also Psalm 23. Thus it is true that faith groweth and is heartened and made bold by experience of Gods former assistance and deliuerance Fiftly that affliction quickeneth and prouoketh the faithfull to praier it is also so certaine that he who hath no care to pray to God in his affliction may be truly said to haue no faith or at the least that it is for the time violently smothered and concealed in him The time of affliction is a speciall time of Praier Iames chap â— 13 And Psalm 50.15 Call vpon mee saith the Lord in the day of thy trouble And Rom 8.15 The Apostle Paul teacheth that it is a principall effect of the holy spirit of adoption to teach incourage and strengthen the children of God in all their necessities to cry Abba Father And verses 26.27 The spirit helpeth our infirmities c. And whether I pray you should children goe but to their Father when they bee in any distresse Hee is a foolish or proude childe whosoeuer hee be that will not seeme to bee beholding to his Father for his reliefe and succour It is doubtlesse and ought to bee the kindly affection of the children of God to let no affliction passe without the sanctification of Praier that so it might bee sanctified and blessed to their benefite Sixtly that God blesseth affliction to worke patience and meeknes yea the increase of so excellent a grace it is expresly affirmed Rom 5.3 Tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed And it may further appeare by that which we read Iames chap â— 4 For if patience haue the perfect worke as the Apostle teacheth it maketh those that doe so continue and cherish it that they be intire lacking nothing For to such it is aboundantly sufficient vnto them that they are sure they haue the Lord for their portion They knowe that he that shall come will euen come shortly and that hee will nâ—t tâ—â—ie and that hee will bring his reward with him Behold therefore how beneâ—iciall aâ—fliction is euen by the causing or rather occasioning of this excellent grace of patience and meekenes Whence it is also that both the afflicted and the mâ—eke are called in the holy Scriptures by one and the sâ—â—e nâ—me as it were For Hhanauim notâ—th the one as well as the other Psal 76.9 Zech. 2.3 Amos 8.4 and in diuers other places And hence also it is that we learne to moderate our iudgement concerning the afflicted and to bee farâ—e from rash condemning of them as if God had cast them off c. For that good fruite which through the blessing of God we find in our selues by our own afflictions causeth vs the rather to hope wel of Gods mercie toward those that are likewise afflicted And the rather also because we vnderstand that God liketh weâ—l of such and pronounceth them blessed So we reade Psal 41. from the begâ—nning of the Psalme The same likewise frameth our hearts to commiseration and mercifull dealing toward them aâ— in the same Psalme we are not obscurely admonished Which also is according to the expresse commandement of God Exod. 22.21 and Leuit 19 3â— 34 Thou shalt loue the stranger as thy selfe for ye were stranger in the lanâ— of Egipt Moreouer that former trialls and those more gentle doe hearten against greâ—t r it may be euident by that which was obserued concerning the fift branch of this Anâ—â—â—re Wee are indeede of oâ—r sâ—lues altogether vnapt to beare 〈◊〉 â—itly â—nd mâ—â—kely the least affliction which God lâ—iâ—â—h vpon vs. Behold therefâ—re the excellent wisedome and mercie of our GOD in that sometimes for a sâ—asâ—n as was saide he layeth a greater vpon vs that so hee may wiâ—â—e vâ— tâ— be the more willing to submit our selues â—o some lesser the which he seeth meete moâ—e ordinarily to exercâ—se and humble vs withall We make much of a little a king of our finger or of some tâ—â—fling losse c. But wheÌ„ God beginneth to call into question our whole welfare touching either bodilie health oâ— ouâ—â— aâ—d estate then we see the vanity of our former nicenesse in our vsuall complâ—â—ning for euery little or nothing Finally thaâ— God teacheth vs by want of health for a time to vse it better and to bee more thaâ—kfull for it when it pleaseth him to restore it vnto vs againe and so in the rest of his benefits it standeth with good reasoÌ„ in so much as â—hereby we vnderstand much better of what price and value they are Likewise we learne thereby from whom we receiue them and in whose power it is to take them away againe at his owne pleasure And therefore that wee ought to be mo e and more carefull to glorifie him in the inioying of them and nâ—t to serue our owne wicked lustes by them It is a common saying and câ—mmon exâ—erience proâ—eth â—t â—o bee true that by wanting rather then by enâ— ying Carenâ—o magis quam fruendo wee discerne the greatnes of a benefit Mucâ— mo e miâ—ht bee saide concerning the manifold fruite and benefit wâ—en comme h to the children oâ— God bâ— the fatherly afflictions corrections and 〈…〉 God ouâ— heâ—uenly Father as was answâ—red Fâ—r God no doubt dot â—y â—hâ—m teach vs many thinges as was also obserued once before the 〈…〉 not otherwise learne so well Such as are the deniall of our sâ—â—â—â— the contempt of this
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
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
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
15 16 c. And Isai ch 2. verse 2 c. And Psal 12 2.1 2. So that to speake generally and briefly in a word the natiuitie and birth of our Sauiour duly considered of vs ought to set vs continually a worke to minde our owne new birth and all prosperous growth and proceeding in the same 2. Cor. 5.17 Reade also Gal. 4.19 And chapter 6.15 Neither may we in this generall consideration of dutie neglect to admonish our selues to haue care to strengthen our faith by the obseruation of the former prophesies fulfilled in the birth of our Sauiour both in respect of the time place and manner of it c. Such then is the more generall consideration of the duties Question Now how may they be more particularly considered Answer By the consideration of the time of the birth of our Sauiour we may learne that God is specially readie to releeue and succour his Church with spirituall reliefe at such time as it is outwardly in speciall distresse and therefore that we are neuer to be out of heart but to comfort our selues in the loue of Gods mercy The consideration of the place as also the manner of the birth in that it was very poore and base as touching all outward and worldly glory it teacheth vs yea it sensibly representeth before our eyes that our Sauiour Christ came not into the world to bring vs earthly riches but to make vs rich in spirituall grace nor to set vs vp in worldly honour but to aduance vs to the glory of his heauenly kingdome and therfore that it is our dutie to minde and looke for these things from him and to esteeme them to be riches and honour sufficient for vs although we should want the other The same consideration teacheth vs furthermore that they are not to estimate and measure the loue or displeasure of God according either to abundāce or want of outward things but according to that sheere testimony which it giueth of it self frō the secret insinuatiō of the holy ghost by whō God sheddeth the assurāce of his loue abroad in our harts Moreouer we may iustly learne from the same to beare all wants and disgrace in the world humbly and patiently and if worldly riches and honour increase to beware of priding our selues in them remembring that our Sauiour wanted them euen from his comming into the world to his going out of the same Finally it may be an euident admonition warning vnto vs that we be not at any time offended or caused to stumble by occasion of any outward pouerty or debasement of the church of Christ or of any true faithful mēber or mēbers therof whatsoeuer they be These indeed are very meete and conuenient duties or at the least a bounden dutifulnesse of the heart and minde Explicatiō proofe which will no doubt yeelde many singular duties euen in the outward actions of our liues And that the Lord would haue vs learne from the seasonable time of the birth of our Sauiour that he hath a speciall care to releeue his Church against the speciall calamities thereof and at such times as it is so feebled that it is readie as it were to totter and fall we may euidently perceiue by that vse which the holy Ghost taught both the Virgin Marie and Zacharie also to make euen in that respect For so saith Marie in her thanks-giuing Luke 1.54 Hee hath vpholden Israel his seruant being mindefull of his mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath as one would say taken his Church by the hand to lift it vp being as it were ready to fall to the ground And Zacharie verse 69. in his thanks-giuing saith likewise to the praise of God in respect of our Sauiour then shortly to appeare He hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid c. He hath raisee it vp saith he to wit being at that time as it were sunke downe or broken off as it were to the very head This therefore ought to incourage vs to be of good comfort in the Lord though it doe for any time goe hardly with the Church more generally or with any of our selues in particular seeing God is ready in due time euen in trouble to reach out his hand Secondly that the poore and base manner of the comming of our Sauiour Christ into the world altogether contrary to the glory and pride thereof is a plaine demonstration that he came not in worldly respects but to erect a spirituall kingdome and to inrich and beautifie his Church spiritually it is of it selfe very cleare And so the Apostle Paul vnderstandeth and interpreteth it 2. Cor. 8. verse 9. Ye know saith he the grace of our Lord Iesus Christ that he being rich for your sakes became poore that yee through his pouertie might be made rich This pouerty and abasement beginning thus to shew it selfe at the birth continued to the death and therefore no part of it is to be excluded Yea thus doth our Sauiour himselfe afterward interpret the same to the Apostles hand in that he assuring his Disciples of a kingdome yet telleth them plainely that they must looke for affliction here in this euill world Luke 12.32 And Ioh. 14.17 and ch 16.33 Hence therefore it is plaine that duty requireth that we doe imbrace our Sauiour Christ for his owne sake and for the hope of good things by him in the life to come and not for the loue of any worldly thing here in this life though godlines hath the promise of the things of his life also so farre as God shall see them to be good and profitable for vs. Thirdly that the same base and poore manner of the comming of our Sauiour Christ into the world ought to teach vs that wee are to measure the loue of God by outward riches and worldly preferments it is as cleare as the light of the Sunne For whom did God or whom could he possibly loue as he loued his owne onely begotten Sonne for whose sake alone and not otherwise can any finde fauour with him And yet behold he is borne in a stable c. Let no man therefore imagine that he is so much the better before God by how much he hath beene more richly borne yea though he should haue beene borne after the manner of Princes children in neuer so costly and decked chambers wrapped vp in neuer so soft linnen laid downe to sleepe in neuer so easie a cradle nourced vp neuer so daintily c. This should be but a deceitfull fancy All are alike by nature sinfull base creatures and as all are brought to the same baptisme so doe all stand in like neede to be washed and cleansed from their sinnes by the blood of Christ c. without which washing away of sinne the children of Princes as well as of the meanest subiects yea euen Princes themselues for all their great riches stately pompe shal be cōdēned frō
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstāce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen frō his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior euē frō the beginning to the end as is euident by the breaking forth of his cōplaint at the last whē hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
so ought that place to be expounded and not as we commonly reade it for his reuerence Neither would that fitly agree if Christ had feared death simply considered insomuch as he was not deliuered from that Wherevpon it followeth that he was driuen to pray against death through feare of a greater euill That is to say when he saw the wrath of God bent against him in that he presented himselfe before his iudgement seate loden with the sinnes of all the world it could not be but he must greatly feare the deepe gulfe of death Wherefore though he indured death yet seeing the sorrowes of death being loosed as Peter teacheth Acts 2.24 hee gat the vpper hand in the combate the Apostle saith worthilie that he was heard in that which he feared Here doe the vnlearned buskell themselues and crie out that it is a thing vnbeseeming Christ that he should feare lest hee should be swallowed vp of death But I would haue them tell me what kinde of feare they thinke it to haue beene which drew droppes of blood from Christ For neuer would that deadly sweate haue flowed from him vnles he had beene in a direfull and strange horrour If any at this day should sweate blood and that also so plentifully that the droppes should fall downe vpon the earth it should be as a thing monstruous and incredible and if it should happen through feare of death wee would say such a one to be very effeminate and to haue small courage in him They therefore that doe denie Christ to haue prayed that the Father would deliuer him from the gulfe of death they doe impute that faint heartednes vnto him which were vnbeseeming an ordinarie man If any shall obiect that the feare which I speake of should proceede of infidelitie The answer is ready that Christ so soone as he was stricken with the horrour of the curse of God Beliefe in God the Son who suffered vnder Pontius Pilate was in such sort touched in the sense and feeling of flesh that his faith remained safe and without all hurt For the integritie of his nature caused that vnwoundedly hee felt the same tentations which doe wound vs by the stingings thereof And in the meane while they doe foolishly imagine that he was a conquerour without the fight whosoeuer doe exempt him as hauing no feeling of the tentation Neither is it lawfull for vs to thinke that he vsed any counterfetting while he complained of the heauines of his soule vnto death neither haue the Euangelists set downe an vntruth in that they haue reported that he was sodainely taken with heauines and to haue beene in great feare Thus much out of Master Caluin in his Harmony of the three Euangelists Matthew Marke and Luke vpon the 37 38 and 39. verses of the 26. chapter of Saint Matthew And after all this vpon the 40. verse of the 27. chapter of the same Euangelist hee saith that the Sonne of God would abide fastened to the Crosse for our saluations sake vntill hee had fully indured both most raging torments of the flesh and also horrible distresse of soule euen to the death it selfe But let vs come to that which he writeth in the same his Commentaries concerning the dolefull complaint of our Sauiour vpon the Crosse 46. verse of the same chapter Albeit saith this excellent interpreter there appeared more then humane strength in the crie of Christ yet it is certaine that the vehemencie of his dolour did wring it from him And truly this was a chiefe conflict yea more grieuous then all other torments insomuch as hee was so farre from being releeued in his distresse by the ayde or fauour of the Father that he found him after a sort estraunged from him Neither did he offer vp his bodie onely for the price of our reconciliation with God but hee suffered in his soule also the punishments due vnto vs and so was made a man of sorrowes indeede as Isaiah speaketh chap. 53.3 And truly very sottish are they who setting aside this part of our redemption doe stay onely vpon the externall punishment of the flesh Now nothing is more horrible then to feele God to be our Iudge whose wrath is greater then all deaths And therefore so soone as this tentation was after a sort cast vpon Christ as if God were his aduersarie and that he was appointed to destruction he was sodainely taken with such an horrour as would haue swallowed vp all mortall men a hundreth times but he escaped and preuailed by the wonderfull power of the Spirit Neither doeth hee complaine fainedly or after the manner of one that plaieth his part in an enterlude that he was forsaken of God Likewise that which many pretend as if he had spoken according to that which the people conceiued it is a sottish cauill For very inward heauinesse of minde euen by reason of the force and vehemencie thereof did inforce him to breake forth into that complaint Neither was that redemption which hee wrought onely outward to the eyes as I said not long since but euen as he offered vp himselfe a surety for vs so would hee in our stead indure the very iudgement of God But it seemeth absurd that a speech of despaire should fall from Christ The answer is easie seeing though in the sense of the flesh he did apprehend destruction yet faith abode firme in his heart by the which he beheld God present concerning whose absence hee doth complaine We haue declared elsewhere after what manner the deitie gaue place to the weakenes of the flesh so farre as was behoouefull for our saluation to the end Christ might performe euery part of a perfect redeemer We haue also noted the difference betwixt the sense of nature and the knowledge of faith So that nothing letteth why Christ should not conceiue in his minde that GOD was estraunged as his feeling gaue him and yet therewithall by faith to holde that GOD was fauourable to him As it is euident and plaine from the two braunches of the complaint For before he doth mention the tentation hee sheweth that he maketh his refâ—ge to God as vnto his God and so by the shield of Faith forciblie beateth backe that appearance of forsaking which did on the contrary parte thrust in it selfe To conclude Diro cruciaecu the faith of Christ was so vntouched in this reuengefull torment that he bewailing that he was forsaken did for all that assured he trust that the assistance of God was neere at hand Moreouer that this was a speach worthie to be in singular maner obserued hence it appeareth in that the holie Ghost to the end he might ingraue it the better in the remembrance of men hee would haue it set downe in the Syrian language For this is as if he should bring in Christ contiâ—uallie repeating the selfe same wordes which then hee vttered with his owne mouth So that the sottishnes of them is the more shamefull who passe by the great heauines of
Apostles meaning to teach the same thing Heb. 5.7 in the Epistle to the Hebrewes where hee writeth that Christ was heard out of his feare some translate it reuerence or pietie but how vnfitly the matter it selfe and the very manner of speaking proueth it Christ therefore praying with teares and with a mighty crie was heard out of his feare not to be free from death but not to be swallowed vp of death as a sinner because in that place he had put our person vpon him And truly there can be imagined no more dreadfull bottomlesse depth then for a man to feele himselfe forsaken and estranged from God and not to be heard when hee calleth vpon him euen as God himselfe had conspired to his destruction And euen so farre wee see that Christ was throwne downe that by inforcement of distresse he was compelled to crie out My God my God Psal 22.2 Math. 27.46 why hast thou forsaken me For whereas some would haue it taken that hee so spake rather according to the opinions of others then as hee felt in himselfe that is no cause probable for as much as it is euident that this saying proceeded of anguish euen from the bottome of his heart Yet doe we not meane thereby that God was at any time his enemie or angry with him Vidâ— Cyril lib. 2. ae rec fide ad Regi For how could hee be angrie with his beloued Sonne vpon whom his minde rested Or how could Christ by his intercesâ—ion appease his Fathers wrath towards others hauing him hatefully bent against himselfe But this is our meaning that hee sâ—ffered the grieuousnes of Gods seueritie for that hee being striken and tormented with the hand of God did feele all the tokens of Gods displeasure when hee is angry and punisheth Whereupon Hilarie argueth thus Lib. 4. dâ— Trinit Lib. 2. Lib. 3. that by his going downe we haue obtained this that death is slaine And in another place hee agreeth with our iudgemeâ—t as where he saith The Crosse death and hell are our life Againe in another place The Sonne of God is in hell but man is caried vp to heauen But why doe I alledge the testimonie of a priuate man when the Apostle affirmeth the same rehearsing this for a fruite of his victorie that they were deliuered who were by feare of death all their life long subiect to bondage It behoueth therefore that hee should ouercome that feare which naturally doth continually torment and oppresse all mortall men which could not be done but by fighting with it Moreouer that his feare was no common feare or conceiued vpon a slender cause it shall by and by more plainely appeare So by fighting hand to hand with the power of the diuell with the horrour of death with the paines of hell it came to passe that hee both had the victorie of them and triumphed ouer them that we now in death should no more feare those things which our Prince hath swallowed vp Here some lewd disposed persons though vnlearned yet rather moued by malice then by ignorance Crie out that I doe a hainous wrong to Christ because it is against conueniencie of reason that hee should be fearefull concerning the saluation of his soule And then they doe more hardly enforce this cauillation saying that I ascribe to the Sonne of God desperation which is contrary to faith First they doe but malitiously moue controuersie about Christs feare and trembling which the Euangelists doe so plainely report For a little before that the time of his death approached he was troubled in spirit and striken with heauines and at his very meeting with it hee beganne more vehemently to tremble for feare If they say that hee did but counterfet it that is too foule a shift We must therefore as Ambrose truly teacheth boldlie confesse the sorrowfulneâ— of Christ vnlesse we be ashamed of his Crosse And truly if his soule had not beene partaker of paine he had beene onely a redeemer of bodies But it behooued that hee should wrastle that hee might raise vp them that lay downe And his heauenly glory is in such sort nothing at all impaired thereby that euen heerein gloriously shineth his goodnes which can neuer be sufficiently praised in that hee refused not to take our weakenes vpon him From whence also is that comfort of our anguishes and sorrowes which the Apostle setteth before vs that this mediator did feele our infirmities that he might be the more earnestly bent to succour vs being in miserie They say that that thing which is euill of it selfe is vnworthily ascribed vnto Christ As though they were wiser then the Spirit of God which ioyneth these two things together that Christ was in all things tempted as we are yet that he was without sinne Therfore there is no cause that the weaknes of Christ should make vs afrâ—ide whervnto he was not by violence or necessitie compelled but of meere loue to vs and of mercie was moued to submit himâ—â—fe And whatsoeuer he of his owne will suffered for vs Heb. 4.15 deminisheth nothing of his power But in this one pointe are these backbiters deceiued that they doe not perceiuâ— in Christ such an infiâ—mity as is cleane â—ree from all fâ—lt spot because he kept himself within the bounds of obedience For wheras ther can be found no moderation in our corrupt nature wherin all our affections doe with troublesome violence exceed all measure they doe wrong to measure the Sonne of God by that standard But wheÌ„ man was in his vncorrupted estate then there was a moderation bearing swaye in all his affections to restraine excesse Wâ—erby it might well be that hee was like vnto vs in sorrowe dread and fearfulnes and yet that by this marke hee differed from vs. Being so confuted they leap to another cauillâ—tion that though Christ feared death yet he feared not the curse wrath of God from which hee knew himselfe to be in safetie But let the godly readers weigh howe honourable this is for Christ that he should be more tender more fearfull then the most of the base sort of men are Theeues other euill doers doe wilfullie hast to death many doe with hautie courage despise it some other doe mildâ—lie suffer it But what resolution or fortitude were in this that the Sonne of God should be dauÌ„ted with horrour well neare altogether astonished with it For euen that which among the common sort might be accounted exceeding strange is reported of him through vehemencie of griefe verie droppes of blood did trickell downe from his face Neither did he this to make a shew to the view of other seeing hee sent vp his grones vnto his Father out of companie in a secrete corner And this putteth it out of all doubt in so much as it was needfull that Angells should come downe from heauen to relieue him in an vnwonted manner of comforting How shâ—mefull as I say should this haue bene to be
so farre tormented for feare of common death that he should melt with bloodie sweate not be able to be comfortâ—d but by the sight of Angells whaâ— doth noâ— that praier thrise repeated Father if it be possibâ—e let this cup depart from mee proceeding from an incredible bitternes of heart shewe that Christ had a shâ—rper a haâ—der battel then with ordinarie death And hence it appeareth that those â—râ—flers against whom I now dispute doe boldlie babble of things which they know not what they meane for thâ—t they neuer considered what it is or of hoâ— great importance that we are redeemed from the iudgement seate of God But this is our wisedome wâ—ll to vnderstand how dearely our salua ion did cost the Sonne of God Now if any man do aske me whether Christ went then downe to hell when he prayed to escape death I answere that then was the beginning of it wheâ—by may be gathered how grieuous terrible torments he suffered when he knew that he stood araigned for our cause before the iudgment seat of God But although for a moment of time the diuine power of the Spirit did hide it selfe that it might leaue the fleshe to haue experience of the owne weakenes Yet it is meete that wâ—e knowe that such was the tentation through the feeling of sorrowe and feare that it was not against faith And thus was that fulfilled which is in the Sermon of Saint Peter Actes 2.24 that hee could not bee helde of the sorrowes of death because when hee felt himselfe as it were forsaken of God yet hee did nothing at all departe from trust in his goodnes And this doth that his notable calling vpon God declare wherein euen for extremitie of paine hee cried out My God my God why hast thou forsaken me For although his anguish was aboue measure yet he ceaseth not to call â—im his GOD of whom he crieth out that he was forsaken Moreouer hereby is confuted as well the error of Apollinaris as theirs that were called Monothelites Apollinaris fained that the eternall spirit was in stead of a soule to Christ as if he had beene but a halfe a man And as who should say that he could cleanse our sinnes some other way then by obeying his Father For where is the affection or desire wil to be obedient but in the soule And euen therefore as wee knowe was his soule troubled that ours might obtaine peace and quietnes all feare being driuen away And further we see contrarie to the opinion of the Monothelites how at this time he willed not that thing as he was man the which he willed in respect of his diuine nature I omit to speake how he did subdue the aforesaid feare with a contrary affection Neither is the shew of contrarietie hard to discerne in this Father deliuer me from this houre but therefore came I into this houre Father glorifie thy name In which perplexitie notwithstanding there was no such distemper in him such as is seene in vs euen then when we most of al indeuour to subdue our selues Here also because the iudgement of our good and faithfull brother Maister Perkins now in heauen is very circumspect and exquisite I suppose it will be well liked of all of sound iudgement that I borrow his words from his exposition of the Creed for a third witnes first when he writeth of the death of our Sauiour and after of his descension Of his death thus As Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the seperation of the body from the soule the second is the seperation of body soule from God both were in Christ for beside the bodily death he did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here saith he further we must not omit a necessarie point namely how farre forth Christ suffered death Answer Some thinke that he suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come too short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may be they go too farre for if to dye the first death be to suffer a totall seperation of body and soule then also to dye the second death is wholly and euery way to be seuered from all fauour of God and at the least for a time to be oppressed of the same death as the damned are Now this neuer befell Christ no not in the middest of his sufferings considering that euen then hee was able to cal God his God Therfore the safest course is to follow the meane namely that Christ died the first death in that his body and soule were really and wholly seuered yet without suffering any corruption in his body which is the effect and fruit of the same and that withal he further suffered the extreme horrour pangs of the second death not dying the same death nor being forsaken of God more then in his owne apprehension and feeling For in the very middest of his sufferings the Father was well pleased with him And this which I say doth not any whit lessen the sufficiencie of the merit of Christ for whereas he suffered very truly the wrath of God and the very torments of the damned in his soule it is as much as if all the men in the world had died the second death and beene wholly cut off from God for euer and euer And no doubt Christ died the first death onely suffering the pangs of the second that the first death might be an enterance not to the second death which is eternal damnatioÌ„ but a passage to life eternal Thus much writeth this good seruant of God concerning the extremitie of Christs sufferings in dying the death with such limitation onely as was necessarie considering the most high and diuine excellencie of him that suffered in whom was no sin who could not possibly abide long vnder the curse and torment though eternally due to vs for our sinnes And againe vpon the descension thus he disputing that question with like good iudgement and faithfulnes Others there be saith he which expound it thus He descended into Hell that is Christ Iesus when he was dying vpon the crosse felt and suffered the panges of Hell and the full wrath of God seazing vpon his sonne This exposition hath his warrant in Gods word where Hell often signifieth the sorrowes and paines of Hell as Hanna in her song vnto the Lord saith The Lord killeth and maketh aliue he bringeth downe to Hell and raiseth vp that is hee maketh men feele woe and miserie in their soules euen the panges of hell and
therewithall gaue vp and deliuered the spirit To wâ—om Into the handes of his Father vttering his minde in these very words and that with a loud voice as the Euangelâ—st Luke hath deliuered Now therefore that we see the ground and course of the holy storie concerning this great point of the death of our Sauiour we must remeÌ„ber that which was duâ—y purposed by occasion of the former words of our Sauiour wherein he testifiâ—d that all was finished euen to the death that is to say that now we do obserue in the death it selfe the full perfection of all the most holy sufferings and sacrifice of our Lord Iesus Christ in this offering vp of himself euen to the death of the crosse for our redemption and saluation Question But how may the full perfection of the whole sufferings of our Sauiour be perceiued of vs from his death the sacrificing of himselfe vnto God therein Answere To this purpose we are to obserue three things of speciall moment First that the death of our Sauiour was the very true and reall separation of the soule from the body Secondly that as hath beene obserued before the death of our Sauiour Christ was not constrained but most voluntarie and willing Thirdly that it was in it selfe a cursed death in that it was the death of the crosse Yet so that our Sauiour by bearing our curse vpon the crosse euen to the death hath taken it away and procured most perfect blessing vnto vs and brought life and immortalitie to light for vs. â— Tim 1.9.10 Explication and proofe It is true For first the separation of the soule from the body is manifest by the speeches wherby the Euangelists doe expresse his death And secondly we haue seene it sufficiently cleared before that the death of our Sâ—uâ—our was not enforced against his will but most willing and voluntarie And so it was necessarie For other wise it could haue beene no meet sacrifice to a appease the anger of God against our sins We may perceiue it from our owne death For what is the reason why the death of the righteous is acceptable and precious to God when as the death of the wicked is vile and abominable before him but because the one is yeelded in faith and obedience in hope of a better life c. the other is against the will without faith without repentance c. as if their heauen and happines were in this world much rather therefore yea infinitely much rather must the death of our Sauiour Christ in whose death and for the sake whereof our is accepted of God be most willing and holy with all perfection of faith and obedience And so it was according to that Heb 10.5.6.7.8.9.10 yet when we say our Sauiour died willingly we doe not meane that he was voide of all tentation to the contrarie But our meaning is this that albeit as we haue seene before he was vehemently tempted by experience of naturall infirmitie and feare to shunne it yet because he gaue not place to the tentation but by mightie strife against it ouercame it and wholly gaue ouer his owne will and naturall desire to the ende he might obey the will of his Father therefore we doe both meane and say the rather that he tooke his death most willingly Yea euen in so much the more perfect maÌ„ner by how much the tentation was the more vehement to the contrarie The perfection therefore of the obedience of our Sauiour Christ to our persite iustification in the sight of God is hereby confirmed vnto vs according to that alledged before out of the second cha of the Ep to the Philippians And as we may further perceiue by that which the same Apostle writeth Rom 5. v 6.7.8 c. For Christ when we were yet of no strength at his time died for the vngodly Doubtles one will scarse die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue toward vs seeing that while we were yet sinners Christ â—ied for vs Much more then being now iustified by his blood we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life And not onely so but wee also reioyce in God through our Lord Iesus by whoÌ„ we haue now receiued the attonement And verse 17. As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And ch 8.31 What shall we then say to these things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shal lay any thing to the charge of Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead Read also Ep 1.7 We haue redemption through the blood of Iesus Christ euen the forgiuenes of sinnes through the rich grace of God the Father And Colos 1. v. 19.20.21.22.23 Likewise we may perceiue it by that we read in the Ep to the Heb ch 2. v. 9. By Gods grace he tasted death for all men And verses 14.15 He hath destroied through death him that had the power of death that is the diuel And he hath deliuered all theÌ„ which for feare of death were all their life time subiect to bondage Read also ch 10.9.10 18. likewise 2 Tim. 1 9 10. He hath abolished death c. And in the former Ep of the Apostle Peter ch 1 18 19. we are not redeemed with corruptible things as siluer and gold c. But with the precious blood of Christ as of a lambe vndefiled and without spot And ch 2.24 Christ his owne selfe bare our sins in his body on the tree that we might be deliuered from sinne c. And 1. Iohn 1.7 The blood of Iesus Christ the Son of God saith the Apostle Iohn cleanseth vs from all sinne And chap 2.2 And ch 4 10. And againe Reuel ch 1.5 Iesus Christ hath washed vs from our sinnes in his blood And againe chap 5.9 He hath redeemed vs to God by his blood And Paul Act 20.28 God hath purchased his Church with his owne blood And Rom. 3 24 25. We are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of the sinnes that are passed through the patience of God In the which and like places let vs obserue that by the blood of Christ his sufferings euen to the death and his death it selfe is noted because life as the Scripture saith is in the blood Gen. chap. 9.4 and Leuiticus chap. 17.11.14 And because as we are afterward to consider that the blood yea the water and
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâ—ld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not â—eaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâ—ly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâ—her from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâ—ed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌ„d and meaning of all his sufferings and whole humâ—liation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ„ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
glorified in him God wil also glorifie him in himselfe yea he wil strait way glorifie him ExplicatioÌ„ proofe These words indeede are spoken in regard of the sufferings which our Sauiour was shortly after he spake of them to endure And moreouer in that he saith God is glorified in the Sonne and God wil glorifie him in himselfe he preacheth therein his owne Deitie and so laieth the ground of the doctrine following in the beginning of the next chapter that they shoulde therefore beleeue in him as well as in the Father as wee haue seene it opened and declared before Furthermore our Sauiour in this 13. chapter telling his Disciples of his departure from them first by death and then his ascension vp into heauen and that they were to stay a while here in this world after him he doth therewithall comfort them in this that they should afterward in the time appointed of God follow him and be for euer with him This also hee doth further confirme vnto them in the next chapter as it followeth in our text euen from the first words of the same And againe verse 19. Yet a little while and the world shal see me no more but ye shal see me because I liue ye shal liue also At that day shal yee know that I am in my Father and you in me and I in you And verses 28.29 Yee haue heard how I said I goe away and will come vnto you If yee loued me yee would verily reioyce because I said I goe to the Father for my Father is greater then I. Our Sauiour meaneth this in respect of his humanity and office of mediation For otherwise as he is God he is equall with the Father as his owne words in many places of the Euangelists doe plainely shew and namely in this very chapter as a learned interpreter obserueth by many that is Piscator almost by twentie reasons And heere also this is worthily to bee obserued that our Sauiour Christ at this time meditating of his humiliation and death doth comfort himselfe in the beholding of that glory which was set before the eye of his faith verse 13. as also before chap. 12. verses 23.31.32 And afterward chap. 17.4.5 The which thing also the Apostle obserueth Heb. 12.2 Likewise no lesse worthie is it to be obserued on the other side that at such time as hee was for the present in glory to wit at his transfiguration and at his riding to Ierusalem when the people both olde and young yeelded the honour of a King vnto him he doth euen then ioine with this the meditation of the same his sufferings and death and ceaseth not to renue the speech of them not onely for his Disciples sake to pull away their mindes from their conceites about an earthly kingdome but also that he might the better prepare his owne heart to the willing patient enduring of them Read also Luk. 9. verses 43.44 This example of our Sauiour that we may by the way note a duty among the comforts is not onely to be admired of vs in respect of his wisedome in this his practise but also to be immitated and followed of vs in our measure and degree to the end we be neither too much puffed vp when we are in prosperity and honour c. neither yet too much deiected and cast downe or discouraged in our mindes when we shall fall into any aduersitie Moreouer it is to be noted for our comfort concerning the sufferings and death of our Sauiour that both in this and also in the chapter following hee sheweth that the comfort as well of his resurrection as of his ascension doth depend vpon his death insomuch as his death The comforts of his sufferings more generally was a necessarie passage vnto them both for himselfe first and then also for vs by him Yea so necessarie that if he had not died hee could neither haue risen againe nor ascended vp into heauen c. Whence it is that our Sauiouâ— from the comfort of the one doth argue the comfort of the other as ch 16. verse 5. c 22. And as we saw before ch 13. verses 12.24 25.26 â—2 And thus we see after what manner our Sauiour comforteth his Disciples against the sorrow of his death and departure out of this world The which ground of their comfort may likewise be iustly the ground warrant of our comfort and of the câ—mfort of the whole Church Shew you now likewise how he comforteth them and how wee our selues may take comfoâ—t against our owne troubles and afflictions or persecutions of this world Question Where is this contained Answer Our Sauiour Christ doth this first of all more briefly verse 18. of this 14. chap. of Iohn I will not leaue ye comfortlesse saith he But I will come vnto you And then verse 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue I vnto you Let not your heart be troubled nor feare â—ut moâ—e at large in the 15. chap. from the 18. verse to the end of the chapter and that by many reaâ—ons The which his comfortable speech he doth also furthermore prosecute from the beginning of the 16. ch verses 1 2 â— 4 And thenceforth he returneth againe to comâ—ort â—is Disciples against their sorrow concerning his departure from them It is true as was obserued not long since euen from the 5. verse to the 22. But which I pray you are the reasons whereby our Sauiour comforteth his Disciples against afflictions and persecutions of this world yea of the malignant Church that is both in the world and also of the world as our Sauiour rangeth it Question Which I say are these reasons Answere First our Sauiour saith If the world hate you ye know that it hated me before you verse 18 The which reason he further amplifieth in the 20. verse in these words Remember the word that I said vnto you The seruant is not greater then his Master If they haue persâ—cuted me they will persecute you also if they haue kept my word they will also keepe yours Secondlâ— our Sauiour comforteth his Disciples against the perâ—ecutions of this world from the excellencie of their estate as being chosen out of the worâ—d If ye were of the world saith our Sauiour the world would loue his owne but I haue chosen ye out of the world therâ—fore the worlâ— hâ—teth you Thirdly our Sau our comâ—orteâ—h his Disciples from the causlâ—sse ground of the persecutions of the wicked against them the which he sheweth to be no better then meere wilfull ignorance ioyned with â—atred and malice not onely against them but also against Christ and God the Father himselfe Wherevpon it followeth that they are therein without all excuse and that they make themselues most miserable and damnable in that wherein they imagine they serue God Explication and proofe So indeed it â—olloweth verses â—1 22 23 24 25. All these things will they doe
a while after Quò verius ista cognoscimus eò certiores desalute nostra sumus By how much we know these things more throughly by so much the more sure are we of our saluation Piscator Likewise another learned interpreter in his obseruation vpon these words of our Sauiour My God my God why hast thou forsaken me he saith thus Ex hac querela Christi percipimus eum ad tempus desertum fuisse a Deo ita nimirum vt nihil sentiret solatij sed tantum iram Dei cruciatus damnatorum propter nostra peccata Hinc habemus solidissimam consolationem fore vt nos nunquam sentiamus iram Dei quia Christus illam pro nobis sensit Hinc ait Paulus Heb 2.9 eum gustasse mortem pro omnibus nempe pro omnibus filijs Dei quos debuit ad gloriam adducere vt ibidem Apostolus declarat By this complaint of Christ saith he we perceiue that he was for a time forsaken of God in such sort that he had the feeling of no comfort but onely of the wrath of God and of the torments of the damned due to our sinnes Whence we haue this comfort most throughly confirmed vnto vs that we shall neuer feele the wrath of God seeing Christ hath felt it for vs. And herevpon saith Paul Heb 2.9 that hee hath tasted death for all men to wit for all the children of God whom he was to bring to glorie as the Apostle in the same place declareth Question BVt let vs goe forward to the comforts which are yet behind And next of all what may our comfort be that our Sauiour Christ being most grieuously thirstie as no doubt he must needes be after so long continuance of his most hote and firie passion yet would not drinke at al no nor once complaine of thirst till a little before his death Answer This likewise may well be a further comfort from a further consideration of the greatnes of his sufferings from this particular added to the rest in that we may so much the more euidently perceiue hereby that our saluation was most earnestly thirsted after by our Sauiour and accordingly most perfitly procured and atchieued by him for so many as shall earnestly hunger and thirst after the same Explication It is true The thirst of our Sauiour after our saluation must needs be exceeding great in that it caused him to neglect or rather to endure in silence so sharpe a bodily thirst Next vnto this that is immediatly after our Sauiour had dronke not that he might quench his thirst which the drinke that was giuen him could not doe but that the Scripture might in this point as well as in all other be fulfilled these words of our Sauiour doe follow It is finished Question What may oâ—r comfort be from them Answer It is most singular to the ende last mentioned that is to assure vs of the perfection of the sufferings of our Sauiour for vs insomuch as he himselfe as we doe heare doth expresly testifie that euen now at this very point of time that he vttered these words all was perfitly fulfilled whatsoeuer by the appointment of God was to be suffered of him before that he shoulâ— dye the death it selfe which was the very last point of his sacrificing and offering vp of himselfe once for all to the full purchasing of our eternall redemption and reconciliation with God Explication This indeede must needes bee most singularly comfortable to euery true beleeuer insomuch as it hath beene declared in the interpretation of the meaning of this Article that the perfection of the sacrifice of our Lord Iesus Christ is hereby confirmed aboue all exception For seeing our Sauiour himselfe hath saide It is finished nothing doubtles was then vnfulfilled which was appointed of God and foretold by the holy Prophets that it should come to passe from the time of his incarnation and birth to the very last point and instant of his death And euen herein the comfort is thus exceeding great seeing our Sauiour of set purpose woulde not put an ende to his sufferings by departing this life vntil all was finished whatsoeuer God had purposed that he should endure to the full satisfaction and appeasment of his diuine iustice So that most iustly may we yea of dutie ought we as we are hereafter to obserue in the duties to put away all care of any other meanes or merit then of our most blessed and alsufficient Sauiour alone and all feare of any other punishment for our sinnes in purgatorie after death or any other way here in this life beside his satisfactorie punishment alone In which respect also most comfortably doth Maister Beza conclude this point after this sort Agitè igitur inquit gratias ingentes agamus Domino qui nobis oculos aperuit illis omnibus opponamus haec pretiosissima Domini nostri verba c. quibus aduersus quaslibet tentationes conscientiae nostrae confirmentur vera vina fide amplexantes integram illam vnicam numeris omnibus absolutissimam oblationem Iesu Christi semel a seipso factam qua nostrae conscientiae in perpetuum tranquillentur En quae consolatio ex verbis illis breuibus quidem si sonum eoruÌ„ attendas sed tam amplis si sensum inspicias vt quae in illis continentur opes exhanriri non possint Homil in Hist Passionis 33. Sect. 12. Goe to therefore saith this godly learned Preacher let vs yeelde exceeding great thankes vnto the Lord who hath opened our eyes and let vs oppose to al such doubts or feares these most precious words of our Lord c. wherby our consciences may be confirmed against all temptations whatsoeuer while we embrace by a true and liuely faith that entier onely and euery way most perfect oblation of Iesus Christ made once by himselfe by the which our consciences may be calmed for euer Behold what comfort is in those wordes fewe indeede if thou looke to the sound of them but so ample and large if thou doe regard the meaning of them that the riches contained in them can neuer be drawen out Let vs now come to the last wordes which our Sauiour vttered vpon the crosse Father into thy handes I commend my spirit the which also as the holy Euangelists doe testifie he vttered with a loud voice as one euen at the point of death hauing his full vigour and strength Question What may the comfort hereof be to our faith Answer First as touching the manifesting of his power hereby euen in the supporting of his fraile humane nature against the extremitie of all former and present sufferings it may well be very comfortable in that it is euident by the same that our Sauiour The Comforts belonging to his death albeit he died a true naturall death and the same naturally caused by the vehemencie of his sufferings and by the effusion of his blood â—ripping out at the piercings of his hands
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
kindly intreated of his seruants againe The friendship which the holy Angels doe vs for Christes sake is in this life to defend vs and at our death to carrie our soules into heauen as hath beene proued heretofore Ninthly that the whole Church of God is reconciled and set at peace in it selfe as well as with God as a fruite of the sufferings of our Sauiour we may be put in mind againe from that which we read Ephes 2.13.14 c. And that it ought to be so it will further appeare when we come to the duties Finally that the sufferings and death of our Sauiour are the ground of all our hope and longing after all our happines and glory in the life to come read Philip. 2.8 9. and Iohn 12 24.25 c. For like as the exaltation of our Sauiour himselfe is reckened for an effect of his humiliation Philip. 2.8 9 so in that 12. cha of Iohn the same our Sauiour speaketh of our lifting vp aduancing as a fruite of the same his humiliation Read also Heb. 2 9 10. By Gods grace he tasted death for all men For as the Apostle saith It becam him for whoÌ„ are all things and by whoÌ„ are all things seeing that he brought many childreÌ„ vnto glory that he should consecrate the Prince of their saluation through afflictions And chap. 9.15 For this cause is he the mediator of the new Testament that through death which was for the redemption of the transgressions which were in the former Testament they which were called might receiue the promise of the eternall inheritance And 2 Timothie 1.9 10. Hee hath saued vs and brought life and immortalitie to light through the Gospel What Gospel euen that which preacheth that Christ did this by dying for our sinnes according to that 1. Cor. 15.1 2 3. And that this hope is so certainely warranted vnto vs thereby that we may reioyce in the hope of it with ioy vnspeakeable and glorious reade 1. Pet. 1.6 Reade also Rom. 8.33 34. Thus as the holy Apostle saith Heb. 12.24 We are come to Iesus the mediatour of the new Testament and to the blood of sprinkling that speaketh better things then that of Abel And Ephes 5.2 Christ hath loued vs and giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Yea more sweete and pleasant then were all the sacrifices of rest which Noah offered Gen. 8.21 22 23. or then were any or all those which the Priests of the law offered in their daily ministery c. Neither is it to be neglected here that as the sufferings of our Sauiour being most grieuous and bitter vnto him yea euen vnto the death are euery way most beneficiall and comfortable to all true beleeuing Christians so by the same the wicked aduersaries of our Sauiour of his holy Gospel are so much the more left without all excusâ— yea their wickednes is most wofully sealed vp against them as may euidently be collected by the most sharpe and zealous imprecations of those Psalmes wherein by the holy Spirit of prophesie mention is made of such namely Ps 55.15 end Ps 69.22 23 c. and Ps 109. in a great part of the Psalme And that most worthily insomuch as all that the wicked haue done or doe at any time against our Sauiour it is without any cause yea most contrary to all equitie For infinitely aboue any other may it be sâ—id of our Sauiour Christ What euill hath the righteous done yea rather what good hath he not done He may therefore infinitely aboue the most iust man that euer was take the booke that should be written of his reproches and iniuries and binde them vnto his head as a crowne of glory Iob 31.35 36. Thus much concerning the comforts and benefits of the sufferings of our Sauiour oftentimes as was said noted in the holy Scriptures by his death or by the shedding of his blood or by his offering vp of himselfe in sacrifice to God for vs because this death or bloodshed or sacrifice of his is the conclusion of all his painefull sufferings and the sealing vp as it were and confirming of all the rest according to that of the Prophet Isaiah 53 8 c. He was cut out of the land of the liuing c. He shal see of the trauell of his soule and be satisfied by his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities Therefore will I giue him a portion with the great and hee shall deuide the spoile with the strong because hee hath poured out his soule vnto death and hee was counted with the transgressours and he bare the sinne of many and prayed for trespassers The places of holy Scripture haue beene alledged already which doe ascribe all the benefites of our Sauiours sufferings to his death bloodshed and sacrifice Neuerthelesse it shall not be amisse here in this place to sort them to their seuerall heads in a more short view thus They are ascribed to the death Rom. 5. verses 6 7 8 19. and ch 8.31 c. 2. Tim. 1.10 Heb. 2.9 and ch 10.15 16 17. To the blood put for his death Heb. 10 verse 18. Rom. 3.24.25 Eph. 1.7 Colos 1. ver 19 20 21 22 23. and 1. Pet. 1.18 19 c. 1. Iohn 1.7 and cha 2.2 and ch 4 1â— Reuel 1.5 and ch 5.9 Act. 20. verse 28. To the sacrificing of himselfe by his enduring of the same his death Heb. ch 5.1 2 c. 7 8 9 10. and ch 9.23 24 â—5 c. and ch 10.4 5 6 c. 18. And 1. Pet. 2 24. NOw let vs goe forward to those particular comforts which are yet behinde following the order of the holy history as hetherto wee haue done What may be the comfort of our faith from the rending of the vaile of the Temple Question from the top to the bottome at the death of our Sauiour It containeth matter of good comfort in that hereby God hath sensibly declared that he hath remoued that partition wal Answer which had been in former times reared vp and did make a seperation both betwixt his diuine Maiestie and vs and also betwixt vs and the Iewes and consequently that he was now minded thenceforth to call vs the Gentiles into the fellowship of one and the same couenant of his mercie and grace together with all beleeuing Iewes Which thing also he hath accordingly most gratiously performed to our vnspeakeable comfort Explication proofe This is matter of very good comfort indeed according to that mentioned of late once or twice before Ephes 2. ver 11 12 13 c. to the end of the chapter Seeing also now we need not discomfort our own soules any more to say I am a stranger I am a drie tree or an Eunuch c. Isai 56.3 4 5 6 7. And seeing no other may say to vs yee are an vncleane people or thou art a profane person if so be wee doe
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
hath reconciled vs to God c according to that of the holy Apostle Let him that reioyceth reioyce in the Lord c. 1. Cor 1.31 and Gal chap 6.14 Thus then all that haue any comfort in the sufferings and death of our Sauiour must humble themselues and be obedient to him as Heb 5.10 He was made the author of eternall saluation to them that obey him And if any will not doe thus let vs here remember againe what Iohn the Baptist hath said in the Gospel according to Iohn ch 3.36 He that obeyeth not the Sonne shall not see life but the wrath of God abideth on him And beside all that hath hetherto beene saide concerning this answer the consideration of the sufferings and death of our Sauiour for vs ought to prouoke vs to be willing with all meekenes to suffer for his sake as 1. Pet 2.19 and so forth to the end of the chapter Here call againe to mind Iohn 15.18.19.20 Virel Act 14.22 2. Tim 3.12 Heb 12.1.2.3.4 For as it is well said of one The seruants of God may not looke to be without afflictions and troubles here so long as the diuel is not without enuie nor the world without malice c. Herevnto therefore let vs not forget to prepare our selues according to the often admonitions of the holy Scriptures in this behalfe after the most blessed example of our Sauiour himselfe lest vnhappily wee should be like the vnaduised warriour or builder that neither considereth the charge of the matter nor the power of the aduersaries Luke 14.28 c. And lest we should be in the number of those which boast at the putting on of the harnesse as if they had already fought the battel were preseÌ„tly to put it off For such haue no good ground or warrant for hope of any prosperous and blessed successe And yet further this may in no wise be neglected of vs that all whatsoeuer we suffer or doe in obedience to our Sauiour Christ and for his sake it must proceed of loue and be willingly yea ioyfully both performed and indured of vs. For without loue all is nothing whether we respect God or men 1 Cor 13.1.2.3 And therefore worthily saith the same Apostle 2. Ep 5.14.15 The loue of Christ constraineth vs because we thus iudge that if one be dead for all then were all dead that is were worthy of death yea of eternall death And he died for all that they which liue should not henceforth liue vnto themselues but to him which died for them and rose againe Read also 1. Iohn 4.10.11 And Iames ch 1. verse 2. And 1. Pet 1.6 7.8.9 and ch 4.12 13. Finally the death of our Sauiour Christ doth most earnestly challenge this at our hands and at the hands of all faithfull Christians that we be very chary that we doe by no meanes in any point goe about to alter or violate that most holy couenant or last will and Testament which he hath for euer sealed and ratified by his most pretious blood Read Gal 3.15 and Heb 9.15 16 17. and ch 13.20 alledged a while since For this we must knowe that if we keepe not the wil of our Sauiour inuiolably we doe frustrate as it were all those legacies which he had bequeathed vs as may appeare by that which the Apostle teacheth coÌ„cerning the abuse of the SacrameÌ„t of his death 1. Cor 11.26.27.28.29 Thus then we may perceiue that according to the notable saying of a learned man Pet Mart in cap 5. ad Rom-verse 9. Nulium habemus librum vberiori doctrina refertum quam mortem Christi Eam si diligenter excutiamus omnia fermè officia quae ad salutem necessaria sunt edocebimur We haue no book filled with more plentifull instruction then the death of Christ The which if wee shall diligently search into wee shal be informed in all duties almost which be necessarie to saluation NOw from the duties of the death of our Sauiour let vs proceed to those things which accompanied his death Question And first what duties doth the consideration of the rending of the vaile of the Temple require of vs Ans It sheweth plainly that although the Iewes stood bound vntil the death of our Sauiour to worship God according to the outward ceremonies and sacrifices of the law yet since that time neither Iewe nor Gentile doe stand bound therevnto but are to worship God more spiritually according to the instructions and directions of the Gospel Explication and proofe It is euen of it selfe euident to be so indeede For seeing God himselfe hath rent the vaile and that also euen from the top to the bottome what reason or authoritie can any man haue to goe about to sowe it againe And much lesse can any haue any found reason or lawfull authoritie to hang vp another vaile in stead of it This hath beene laid open more at large in the interpretation and therfore we will not stay any longer vpon it at this time Question But is there no other dutie required Answer Insomuch as the kingdome of heauen both the kingdome of grace and also the kingdome of glorie is laied more open vnto vs by our Sauiour Christ then euer it was vnder the lawe as the rending of the vaile gaue to vnderstand wee ought therefore to be so much the more carefull not onely to make our enterance into the kingdome of grace but also to continue and increase in holines and in all good fruites thereof vntil it shal please God to take vs out of this world vnto himselfe euen to that place which is saide to be within the vaile that is into his heauenly kingdome of euerlasting blise and glorie Heb 6.19.20 Explication and proofe It is very meete indeed we should doe so vnlesse we would shew our selues intollerablie vnthankfull to God for his grace in so speciall manner offered vnto vs according to that notable exhortation in another place of the Ep to the Heb chap 10. verse 19. c. in these words Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the Holy place By the new and liuing way which he hath prepared for vâ— through the vaile that is his flesh And seeing wee haue an high Priest which is ouer the house of God Let vs drawe neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience c. Thus the old vaile which shadowed beeing rent and taken away wee haue a newe vaile in Christ which giueth a cleare light vnto the kingdome of heauen and therefore we ought so much the more chearfully to walk on forward vnâ—o it Such therefore are the duties belonging to the comfort of faith touching the rending of the vaile of the Temple Question Now what is our dutie in consideration of the earth-quake cleauing of the stones and the opening of the graues at the death of our Sauiour Christ Answere Hereby we are admonished
it may be a further admonition vnto vs to walke so much the more carefully in those duties which the death it selfe doth challenge at our hands And so doth the Apostle Paul reason in the 6. cha to the Rom from the 12. verse to the end of the chapter Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnes vnto sinne but giue yee your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnes vnto God c. This general exhortation is raised from the due consideration of the death and buriall of our Sauiour Christ But let vs now consider more particularly what duties the comfort of the buriall may require of vs. Question Which are they Answer To speake more particularly the buriall of our Sauiour in consideration that he did not onely dye for our sinnes but also yeelded himselfe to be buried to the end as hath beene obserued in the Comforts he might shewe himâ—elfe more clearely to be the most mightie conquerour ouer death ouer the graue on our behalfe it teacheth vs first not to content our selues to leaue sinne for a certaine season as it were halfe dead and so laid forth by the walls but to labour still after the full and perfect destruction of it and to couer it so deepe and to lay so heauy a weight vpon it that it might neuer be able to recouer the former life and strength againe And that euen to this end that we might be stil more and more both willing and also able to walke before God in the duties of the first resurrection in comfortable hope to attaine to the second resurrection which shall be of our bodies at the last day as was further obserued likewise in the Comforts heretofore And secondly as a consequent hereof insomuch as our Sauiour did not refuse to submit himselfe to be in the state and condition of the dead for a time and euen bodily to be laid downe and detained in the graue wee learne that wee ought to be willing to yeelde our selues to the good wil pleasure of God in the same behalf nothing distrusting his goodnes toward our soules through any feare of death or the graue or of him that hath the power of death which is the Diuel or of hell it selfe whereof it hath a certaine resemblance both in nature and also in name ExplicatioÌ„ proofe So it is indeed through the guiltines and desert of sinne For all men destitute of the grace of God and voide of faith either doe or may iustly feare the graue as it were the suburbes of hell and an entrance to eternall destruction Yea the excellent seruants of God haue so feared it at such time as they could not find themselues so well prepared and fitted to dye in the Lord as they desired to be as we read in the 6. Psalme and in diuerse other places of the holy Scriptures vntill that by faith they had recouered themselues so as they could comfort themselues in certaine hope of their eternall saluation to say in some measure of good perswasion of heart O death where is thy sting O graue were is thy victorie Touching one and the same name attributed both to hell and the graue this being a representation of that by reason of the discomfort of it to all vnbeleeuers it hath bin plentifully declared in the explanation of the doctrine of our Sauiours descension to hell And that the duties rehearsed ought to be yeelded in respect of that comfort which the buriall of our Sauiour affordeth it is euident in the 6. chap of the Ep to the Rom aboue rehearsed and likewise in the 2. ch of the Ep to the Colossians where the same is mentioned againe to the same purpose as was also alledged in the Comforts Furthermore like as we desire that the Lord our God of his infinite mercie for our Sauiours sake euen because he dyed and was buried for vs would therefore burie our sinnes as it were in the graue of Christ that they might neuer come vp before him in remembrance against vs so is it our dutie to burie them our selues that is to leaue and suppresse them in such sort that they may neuer rise vp in practise or allowance with vs to prouoke the Lord against vs as in former times they haue done And yet further the due consideration of the godly boldnes of Ioseph Nicodemus yea and of the women also in shewing forth their loue and reuerence toward our Sauiour in the honorable buriall of his body being dead and that also in a time of danger it may iustly admonish vs and all Christians of our dutie in seeking by all lawfull waies and meanes to declare that reuerend regard which we haue of him For seeing these did so toward the dead body of our Sauiour much more ought we to giue honour vnto him being aliue and at the right hand of the maiestie of God ordained the souereigne Lord and Iudge of all the world And herevnto let vs incourage our selues from that good successe which God gaue to Ioseph in that he moued the heart of Pilate to graunt him his sure nothing doubting but if we doe with a single heart rightly seeke the glory of Christ our Lord in honouring his Person in furthering his Gospell in succouring his people our brethren by such authority and with such riches as we haue and by meanes of such good friends as any of vs can make God wil be with vs therein and blesse vs aboue that we can aske or thinke Let vs also animate and hearten our selues herevnto by beholding that confusion which the Lord cast vpon the chiefe Priests and Pharisies who made their contrary sute against our Sauiour Christ For although they preuailed with Pilate a man of no value carried hither and thither in the lightnes of his vnstaied conceite and affection so that they had full liberty granted them by him to put their malicious deuise in practise according to their owne hearts desire yet God from heauen laughed them to scorne and vtterly confounded them howsoeuer they would not see it neither will their gracelesse posterity see it to this day but doe abide still in the obstinacie of their wicked fore-fathers who most wretchedly renounced the Lord our Sauiour and Redeemer But thankes be to our God who hath giuen vs grace to see it Let vs therefore abide faithfull to our Sauiour in all good duty yea let vs encrease more and more therein nothing doubting of most happy and blessed successe in the end against all contrary indeuours of all the enemies of our Sauiour and his Gospell whether more secret and crafty vnderminers or more open and violent oppugners of the same whether by spirituall encounter of false prophesie by speech writing or by outward force of hostility warre Our Lord Iesus Christ whom no
died in the Lord were in their soules aliue with the Lord. And thus in the Prophecie of Isa chap. 26.19 the word of resurrection is referred to the body expresly Thy dead men shall liue saith the Prophet euen with my body shall they rise Awake and sing ye that dwell in the dust c. It is true in deede that these wordes of falling and rising againe are vsed otherwise in a borrowed kinde of speech to signifie the falling that is the sinning of the soule and the spirituall calamitie thereof or the rising that is the returning of the soule vnto God by repentance and amendment of that sin whereby it fell from obedience to God before as Ier. chap. 8.4 Thus saith the Lord The meaning of the word Resurrection Shall they fall and not arise shall he turne away and not turne againe And Luc. 2.34 Beheld saith Simeon speaking of our Sauiour Christ a fewe daies after hee was borne this child is appointed for the fall and for the rising of many in Israel Likewise Rom. 9.31.32 They haue stumbled at the stumbling stone As it is written Behold I lay in Sion a stumbling stone and a rocke to make men fall but euery one that beleeueth in him shall not be ashamed And againe chap. 11. verse 11. I demaund then saith the Apostle haue they stumbled that they should fall God forbid but through their fall saluation commeth vnto the Gentiles to prouoke them to follow them Wherefore if the fall of them be the riches of the Gentiles how much more shall their abundance be And verse 15. For if the casting away of them be the reconciling of the world what shall the receiuing be but life from the dead And in this respect also the Apostle Iohn telleth vs of a first Resurrection that is to say from the death of sinne wherein we naturally lie dead before wee can escapè the second death and be partakers of the Resurrection of the body to euerlasting life Reuel 20.5.6 And the Apostle Paul Rom. 6.1.2 c. 12. But neither this falling nor this rising belongeth to our Sauiour Christ because he neuer knew sinne For his soule being most pure holy from the wombe continued so in the whole course of his life euen to death in death without any falling or the least declining that might be from the obedience of God Thus then we see how in the first place the word of Resurrection or rising againe is to be vnderstood in this article of our faith Wherein though we haue beene somewhat long yet I trust not without some good fruit Question NOw secondly what are wee to consider from the holy Storie which the Euangelists doe record concerning the time when our Sauiour Christ rose againe Answer The time is expressed in the words of the Article The third day he rose againe from the dead But yet more particularly the holy Storie sheweth that it was in the morning of that third day very early euen at the rising of the Sunne Explication and proofe So it was in deede For first concerning the third day it is agreeable to that which our Sauiour himselfe spake before of the time of his Resurrection Mat. 16.21 and ch 17.23 and ch 20.19 Ioh. 2.19 And the same day that our Sauiour did performe this the Angel testifieth that it was the third day after that he had suffered according to the same words of our Sauiour Luke 24.7 And the same day the two Disciples acknowledge that it was the very third day verse 21. of the same chapter And our Sauiour himselfe againe verse 46 Likewise the holy Apostles first Peter Act. 10.40 and then Paul 1. Cor. 15.14 He rose the third day according to the Scriptures And that the same Resurrection of our Sauiour was early in the morning euen about the sunne rising it is euident by the holy Story insomuch as hee was risen before Mary Magdalen could come to the Sepulcher though shee rose while it was yet darke and hasted her iourney thither as wee reade Ioh. 20.1 Now the first day of the weeke came Mary Magdalen early when it was yet darke vnto the Sepulcher for so early did she set out and yet when she came shee saw the stone taken away from the toombe c. And Mark 16.2 it is reported that other women also early in the morning in the first day of the weeke came to the Sepulcher when the sunne was yet rising c. But the body of our Sauiour was risen before as the Euangelist doth furthermore testifie verse 9. saying And when Iesus was risen againe in the morning which was the first day of the weeke he appeared first to Mary Magdalen c. Thus then touching the time of the Resurrection of our Sauiour it is noted three waies First that it was on the third day after his sufferings reckoning from the beginning of them as we may well doe though in deede it was the third day albeit we reckon from his death and buriall as hath beene obserued heeretofore Secondly it is noted to be early in the morning neere about the rising of the Sunne Thirdly that it was on the first day of the weeke The time when he did rise againe that is to say the day after the Iewes Sabbath which was that day that in the weekely recourse theâ—eof was answerable to the fiâ—st day that euer was euen that wherein the world was first made by the Sonne of God Not a by an instrument or seruant but euen by his almighty power together with the Father by whom also the light was created brake forth as on this day in the morning which was the first light that euer lightened this world as we read Gen. 1.1.3 Ioh. 1.1.3 Col. 1.16 Heb. 1.2 The which day also is that which we call the Lords day for a memoriall of this resurrection of our Sauiour and doe keepe it holy instead of the Iewes Sabbath Question What may we well obserue from the consideration of these things touching the time of our Sauiours rising againe Answere First â—n that our Sauiour Christ rose againe the third day as he said that hee would we may well obserue his diuine power Secondly in that he appointed this third day to be the first of the weeke euen the day which answereth to the first day of the worlds creation we may well obserue that as by our Sauiour in that he was God from the beginning the world was made so now by the grace of his mediation in that he is both God man the ame world being corrupted and decayed shal be restored againe Thirdly in that he rose so earâ—y in the morning euen with the Sun it fitteth very well with that prophesie of Mal. ch 4. â— to leade vs to acknowledge him to be the true Sun of righteousnes to giue light to all the tâ—e eâ—ect of God who do naturally sit in darknes in the shadow of death till this heauenly light doe
the holy Scriptures in former times and the predictions of our Sauiour himselfe to his Disciples must be fulfilled herein Secondly the most high excellency of his person in that hee was the Sonne of God required it Thirdly the eternity of his most holy office called for it Fourthly the iustice of God could not suffer it to be otherwise Finally neither could the glory of God haue beene perfectly aduanced in his Sonne nor the redemption and saluation of the Elect perfected by the Sonne vnlesse he had in our nature risen againe Explication proofe It is most true For first of all so saith our Sauiour himselfe concerning all whatsoeuer was written of him by the holy Prophets that it must be fulfilled as Luke 22.37 Doubtlesse saith our Sauiour those things which are written of me haue an end And chap. 24.25.27 and verses 44.46 He said to them that is to his Disciples all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes Then opened he their vnderstanding that they might vnderstand the Scriptures And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day Now that there are prophecies of the resurrection of our Sauiour in the holy Scriptures it is euident Psal 16.10 and Isai 53.10 This was figured also in the Law by the two Goates Leuit. 16.5 c. verse 20 c. the one a sinne offering to be slaine and the other a scape goate to be sent away aliue into the wildernesse to carry away the iniquities of the people into a land that is not inhabited as though the Lord would giue plainely to vnderstand that though our Sauiour must die for our sinnes yet hee should also liue and so giue vs assurance that hee hath made a perfect remouall of our sinnes out of his sight But our Sauiour Christ who died for vs could not haue liued againe vnlesse he had rose againe from the dead vnto whose estate he was gone Yea and all the prophecies that speake of his ascension and of his last iudgement such as we read Psal 68.18 and the prophecie of Henoch in the Epistle of â—ude ver 14. And likewise all that our Sauiour himselfe spake before of his ascension sitting at the right hand of God comming to iudgement at the last day they doe all include the resurrection insomuch as he could not haue ascended c. vnlesse he had first risen againe And touching the predictions of the resurrection of our Sauiour by his owne sacred mouth wee haue so lately set them downe that we neede not here repeate them againe Secondly considering the most high excellency of the person of our Sauiour in that hee is the eternall Sonne of God and very God the author and fountaine of life Iohn 1.4 How should that nature of man which he had vnited to the nature of God be vanquished of death It was vnpossible that death should preuaile against the power of the liuing God The same is to be acknowledged in the third place in respect of the perpetuitie and eternity of his office in that he is anointed of the Father to be a royall high Priest to rule reigne and to make intercession for his people for euer And how should he giue life to other in that he is the Sonne of man if hee himselfe should rest bereaued of life Iohn 5.26.29 How should wee receiue of his fulnesse if hee had remained as an empty vessell How should hee defend vs against our enemies if our enemies had preuailed against himselfe How should he reconcile vs to God The prâ—ofes of his resurrection by witnesses if God were not perfectly well pleased and satisfied in him for vs c. It was necessary therefore in regard of his office that he should rise againe Fourthly as a consequent of the former insomuch as our Sauiour hath paied the full price and ransome for our sinnes and fulfilled all righteousnes for vs as it is euery where euident in the Scriptures it should be against the iustice of God that our Sauiour should continue vnder the dominion of death It is iust therefore with God that our Sauiour should rise againe a glorious Conquerour ouer death and also ouer him that had the power of death euen the diuell c. Heb. 2.14.15 So then wee may iustly conclude that neyther could God haue beene perfectly glorified in his Sonne nor the Church haue beene perfectly redeemed by him vnlesse hee had risen againe And therefore the Apostle Paul maketh this resurrection of our Sauiour a speciall declaration and as wee may say a seale and confirmation that hee is the verie true Sonne of God Rom. 1.4 And that we are perfectly iustified by him and that therefore wee may boldly beleeue in God that hath raised him from the dead as chap. 4.24.25 For hee was deliuered to death for our sinnes and is risen againe for our iustification Thus much concerning the reasons or causes why our Sauiour Christ rose againe WEe come now to the proofes and confirmations that hee is risen againe Question Which may they bee Answere They are either the testimonies of others or else the appearances of our Sauiour himselfe by the space of fortie daies after his resurrection togither with the words which he spake and the things which he did in that space ExplicatioÌ„ proofe Such indeede is the testimony of Saint Luke Act. 1.3 He presented himselfe to his Apostles aliue saith the Euangelist after that he had suffered by many infallible tokens being seene of them by the space of fortie daies and speaking of those things that appertaine to the kingdome of God These two sorts of proofes of the resurrection of our Sauiour the testimonies of other and his owne appearances they are so lincked in the holy Story that we cannot altogether seperate them asunder neither is it meete wee should doe so Neuerthelesse wee may lawfully distinguish them Yea and notwithstanding the appearances of our Sauiour are in order of time before the witnesses thereof yet because without the witnesses wee could not haue knowne the appearances seeing our Sauiour appeared to them and not to vs and so their testimonies are the most immediate proofes vnto vs therefore we will beginne with them And yet so againe as wee will esteeme of our Sauiour Christs owne appearances as the ground of their testimonies and therefore stand most diligently to consider of them after that we haue briefly obserued who they are which doe witnesse this Article of our faith vnto vs. Question First therefore who are they Answer The witnesses of the resurrection of our Sauiour were of these fiue sortes following First the holy Angells from heauen Secondâ—y the Saints risen from the dead Thirdly the souldiers that were set to watch the Sepulchre Fourthly certaine godly women first Marie Magdalene and then diuers other Fiftly the two Disciples which went
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and â—angling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem ExplicatioÌ„ As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his dâ—btor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ— God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
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
describeth by three adiunctes of a contrary nature to the former The first is that hee should reach forth his hands to wit as children doe when their girdell is put about them when they are dressed The second that another should gird him our Sauiour minding thereby another kinde of girding then before though he vse the same word that is such a girding whereby executioners doe binde the hands of those that are to be put to death whether by the lawfull and iust sentence or by some tyrannous commandement of the Magistrate The third that he should be led whether he would not to wit to the place of execution Thus I say the meaning of our Sauiour is plaine from his owne words duly and aduisedly considered And the manner of the speech of our Sauiour being very earnest sheweth that it was to singular good purpose that Peter should be thus certified and that he should earnestly consider of this matter If wee desire any further proofe concerning the meaning of our Sauiour we haue the Euangelist Iohn a most faithfull interpreter as it followeth in the very next words Question Which are they Answer 19. And this spake he saith S. Iohn signifying by what death he should glorifie God Explicatiō In these words the Euangelist maketh the matter very plaine First that our Sauiour spake concerning the death of Peter Secondly of his martyrdom For by that kinde of the death of his seruants God is especially glorified First in that hee maketh his inuisible power manifest by strengthening his weake seruants aboue all humane strength to the confusion of the aduersaries of his truth Secondly that thereby hee confirmeth the stable truth of his promises made to the animating of his seruants to the induring of afflictions yea euen of death it selfe for his truthes sake Thirdly in that the weake Christians are hereby greatly incouraged to perseuere in the profession of the Gospel Finallie in that many of the persecutors themselues are hereby conuerted vnto God while they behold the inuincible faith and patience and ioy of his seruants notwithstanding all the extremities of their sufferings And thus also Peter himselfe taught before he died that God is greatly glorified by this kinde of death 1. Ep 4 verses 14 15.16 On your part God is glorified saith he And againe If any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how could Peters sufferings glorifie God if so be as our Sauiour seemeth to tell him that he should be vnwilling to indure them For it is willingnes and cheerefulnes which maketh the vertue Question What is to be said to this Answer In that our Sauiour telleth Peter that hee should in his olde age be led whether hee would not it was not the meaning of our Sauiour to say he should suffer against his will but to giue him to vnderstand that he should die not a naturall but a violent death by the hand of the persecuting Tyrant the which kinde of death no man would willingly make choyse of were it not for that loue and zeale which by the grace of God they beare to the glory of God and that in such conscience of their bounden duty that they do most iustly prefer it ten thousand times before their owne lyues This no doubt was the meaning of our Sauiour And so doth the Euangelist Iohn interpret the same in that he saith that our Sauiour did by the comparison which he made signifie as we sawe before by what death hee should glorifie God For seeing Peter did glorifie God by his death as the Euangelist Iohn suruiuing Peter about 30. yeeres euen to the fourth yeere of Traian the Emperour which was 64. yeeres after the resurrection of our Sauiour as the Ecclesiasticall historie doth testifie hee liued to knowe and vnderstand it must be acknowledged that he died willingly for the Lords sake And so it appeareth plainely 2. Epist Peter chap. 1.13.14 And yet neuerthelesse easily may we admit that Peter hauing still the remnants of humane frailty did not without mighty striuings subdue all naturall vnwillingnes and whatsoeuer feare might cause the same In smaller tentations then such as belong to the enduring of cruell death the flesh is apt to draw backe as the Apostle Paul plainly teacheth hee euen making himselfe the example saying I doe not the good thing which I would but the euill which I would not that doe I. Rom. 7.19 And verse 21. c. I finde by the lawe that when I would doe good euill is present with me For I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am c. Now therefore if in smaller tentations the flesh is weake how should there not be sence of weakenes in the greatest according to that saying of our Sauiour The spirit in deede is readie but the flesh is weak Yea euen according to that which hee found in himselfe though infinitely differing from our weakenes seeing there was no home-dwelling sinne in his nature as is in ours or rather because his nature was perfectly holy and yet he hauing humane infirmitie though without sinne could not but for declaration of the truth of his humane nature shew himselfe vnwilling to die especially such a death as he was to die had hee not more regarded to doe the will of his heauenly Father more then his owne simply considered in that he was man as his most holy prayer sheweth Father not my will but thine be done No meruaile therefore though wee poore fraile creatures combred with the remnants of sinne should in the flesh finde vnwillingnes yea a contrary lust of the flesh against the spirit though through the predominant and ouer-ruling grace of the spirit we are strengthened to reioyce as Peter was with his companions Act. 5.40.41.42 And so no doubt did he in the spirit reioyce at his death in that he was counted worthy not onely to be scourged but also to suffer death for the name of Christ The consideration of this humane infirmity euen in the most holy Martyrs mixed with sinne is very profitable for vs in diuers respects First to take away all opinion of merit in their sufferings that this honour may remaine whole and entire onely to our Sauiour Christ whose alone it is Secondly to comfort our selues or any other whom God at any time calleth to Martyrdome though wee cannot but haue experience of great infirmities in the firie tentation seeing the dearest of Gods children haue bidden the assaults of vnwilling and timorous nature In the which respect worthy is the saying of M. Caluine in his Commentaries vpon this Scripture that They who imagine the Martyrs to haue had no touch of feare doe gather matter of despaire when they themselues doe begin to feare Qui Martyres
God both in word and deede And chap 12.35.36 Yet a litle while is the light with you walke while ye haue the light lest darkenes come vpon you for he that walketh in darkenes knoweth not whether he goeth While ye haue the light beleeue in the light that ye may be the children of the light And Iohn 14.6 I am the way and the truth and the life No man commeth vnto the father but by me Thus by this generall metaphor of the light our Sauiour Christ which is the onely true sunne of righteousnes as the Prophet Malachie calleth him is both for doctrine in the most cleare reuelation thereof and for example of life in paterning out the same doctrine a most perfect load-starre for vs all to looke vnto And more particularly read Iohn 13.12.13.14.15.16 where after that our Sauiour had washed his Disciples feete he doth from his owne example teach them true loue and humilitie two speciall grounds of godlines And therefore he saith expressely I haue giuen you an example that ye should doe euen as I haue done to you Verily verily I say vnto you The seruant is not greater then his maister neither the Embassadour greater then he that sent him If yee knowe these things happie are yee if yee doe them And chap 15.9 10.11.12 As the Father hath loued me so haue I loued you continue ye in my loue If ye shal keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and abide in his loue These things haue I spoken vnto you that my ioy might remaine in you and that your ioy might be full This is my commandement that ye loue one an other as I haue loued you But it must in no wise be neglected that as you answer our Sauiour must be imitated and followed onely according to the duties of our seuerall places and callings wherein God hath placed vs and in the common duties of Christianitie wherein our Sauiour hath gone before vs in most perfect care and conscience of obedience to euery commandement of the lawe of God For otherwise the calling of our Sauiour Christ in that he was annointed to be the redeemer iustifier sanctifier and euerlasting Sauiour of the Church of God it was so peculiar and proper vnto him that no creature neither angel or man can followe him in one steppe thereof God hath made him alone to be wisedome righteousnes holines and redemption vnto vs 1. Cor 1.30 Neither is there any other name either in heauen or in earth whereby we may be saued Act 4.12 In this respect he alone both might and could by his diuine power worke the workes of God And although the Apostles whom he ordained to be the most immediate and neare followers of him in the ministration of his diuine workes yea so as our Sauiour promised that they should doe greater workes then he did Iohn 14.12 yet they did them not in their owne name or by their owne power as they doe confesse Act 3.12.16 but onely as the instruments and seruants of Christ appointed by himselfe and enabled by the power of faith therevnto For as touching those that without the calling of our Sauiour presumed to attempt such miraculous workes as they wrought they found by miserable experience how vaine their attempt was as we reade Act 19.13.14.15.16 To the end therefore we may be true imitators of our Sauiour Christ euery one of vs and principally the ministers of the word and Gospell of Christ must look diligently to the duties of their seueral callings that so they in their places may shine as lights to the rest and that all Christians after their example may walke as children of the light euery one following other so farre as any doe folloâ—e our Sauiour Christ according to that of the holy Apostle alledged a while since Be ye followers of me as I am of Christ The reason thereof is for that though there be many examples of godlines recorded in the holy Scriptures and many also to be seene in the Church of God from time to time yet there be very few nay rather none at all wherein there be not some great sinnes and blemishes in their liues wherein they ought to be shunned and not followed And therefore we are alwaies to haue a principall regard to the example of all examples euen our Lord Iesus Christ who alone as was noted in the beginning is the onely cleare perfect light both for doctrine and life through the whole course thereof in euery age and condition of the same both publikely and priuatly vnder his parents and otherwise as hath beene declared before Now secondly as touching our imitating and following of our Sauiour Christ in the patient and meeke induring of the crosse that is of euery kind of affliction while we walke in his holy waies though not to such endes as our Sauiour suffered in that he was a mediator betwixt God and vs to make satisfaction for our sins c. yet to declare the truth both of our obedieÌ„ce to God also of our loue to our Sauiour his Church we read first the instruction and incouragement of our Sa himself herevnto Mat 11.28.29 Come vnto me all ye that are weary laden and I wil ease you Take my yoak on you and learne of me in that I am meeke and lowly in heart to wit in bearing affliction from the hand of God and ye shall find rest vnto your soules For my yoake is easie and my burden is light to wit that measure of affliction which God will lay vpon you while ye humble your selues vnto him through faith in my name it shall not bee aboue that strength which he wil giue you And Ioh 15.18 c. If the world hate you ye know it hated me before you c. The seruant is not greater then his maister c Read the place mark the sundry notable reasons which our Sauiour alledgeth to harten and incourage vs ro indure afflictions for his sake as hath bin heretofore declared vnto you from the same words of our Sauiour Call to mind also that which was rehearsed before concerning their vnworthines to haue any part in Christ whosoeuer loue him not more then their outward peace or worldly wealth or very naturall life it selfe And that wee are to followe our Sauiour Christ in his sufferings on the behalfe of his Church for that loue we beare to the brethren in desire of confirming them in the faith of the truth euen by our sufferings for it and that euen to the death if need should so require Read Philip 2.17.18 Yea saith the Apostle Paul and though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be ye glad and reioyce with me And Collos 1.24 Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his
death yea either euerlasting life or eternall death both of the body soule is thus set before vs in the Gospel euen before vs here present as well as before any other to whom the Gospel hath in any place bin at any time sent by the holy prouidence of God Let vs therefore I beseech admonish ye in the Lord that ye be most carefull to make good vse of these most graue and weighty words of our Sauiour which are as we see a part of one of the very last speeches which he spake to his Apostles For aâ—â—uredly by the authority of the word of Christ I may doe stand bound to affirme pronounce vnto you both concerning my selfe euery of you that if we will truly beleeue the Gospel which is the Gospel of saluation preached vnto vs we shall certainly be saued yea euen as certainly as God is both tâ—â—e aâ—d faithfull and also able and willing to doe it But if any of vs or all of vs should not beleue and so continue die in our vnbeliefe it is of like certainty that we shall vndoubtedly be damned euen because the Gospel being sent vnto vs we haue not beleeued it that we might repent and be saued Not that the Gospel doth in the owne nature worke any other effect then saluation as hath bin declared not long since but by reason of the vnbeliefe contrary disposition of those that doe heare it as it is euident Iohn 3.17 God sent not his Sonne into the world that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Son of God Now therefore touching these words of our Sauiour they may notably serue to these three or foure excellent ends First to incourage all faithfull Ministers of the Gospel euen to the end of the world that their labour in the preaching of it shall not be in vaine but shall still haue mightie effects according to the ends wherevnto God hath appointed it Yea like effects touching conuersion of soules to those which were spoken of by our Sauiour to the incouragement of his Apostles for the time of their ministery in the first publishing of it though to the incouragement of these indeede for the founding as it were and planting of Churches and to the rest for the watering of their plants and for the raising vp of the building from that foundation which they haue laid Secondly these words of our Sauiour are of excellent vse sweetly to allure and draw the mindes of all the elect children of God to a most willing carefull harkening and attending to the preaching of the Gospel as vnto that which God hath appointed to be the instrument of his diuine power to their most blessed endlesse saluation in that they beleeue the same To the which end also iustly may the most fearefull threatnings of eternall condemnation to all vnbeleeuers be as a spur to the children of God to chase away all dulnesse and drowsinesse or negligence in hearing the word and Gospel of our Sauiour Christ whensoeuer they shall finde any such euill creeping vpon them Yea and it may iustly serue to awaken those that lie in their sinnes to bethinke themselues better then hetherto they haue done when they heare of the fearefull estate of all vnbeleeuers so that they cannot but say in themselues Is it so indeede as the Preachers say that if I shall not beleeue the Gospel I shall for euer be damned and perish from the presence of God and be throwne downe to hell to be tormented with the diuell and all reprobates c. Surely by the grace of God I will no longer neglect the doctrine of saluation as I haue done but I will be a diligent and reuerent hearer of it Seeing faith commeth by hearing I will by the grace of God vse all good meanes that I may strengthen this excellent gift of faith whereby ouercomming my selfe and this world and the diuell by the sword of the Spirit and with this shield of faith and giuing all glory to God I may be saued Finally these words of our Sauiour concerning the condemnation of all vnbeleeuers being denounced by the Preachers of the Gospell of Christ they cannot but some thing restraine and alay the rage euen of the wicked themselues when as their consciences shall be secretly terrified by the hearing therof Lâ—ke as it is said of Felix that as Paule preached of the iudgement to come hee trembled saying to Paul Goe thy way for this time and when I haue conuâ—nient time I will call for thee againe Act. 24 26. But besides these notable vses wee haue some things else to consider from these words of our Sauiour in that he ioineth baptisme with the beliefe of him that shall be saued What is to be said to this Iâ— baptisme of like necessitie to saluation Question â—hat faith is Answer That is not the meaning of our Sauiour as partly may appeare in that hee saith not on the contrarie he that is not bâ—ptised is damned but onely this hee that will not beleeue is damned It is trâ—e For as vnbeliefe is of it sâ—lfe alone damnable though a man should be baâ—tised ExplicatioÌ„ so by faith alone without baptisme a man may be saued to wit if by sodaine death or otherwise for want of conuenient meanes and a fit opportâ—nitie he could not be made partaker of the outward washing after that he hath beene inwardly baptized with the holy Ghost For as the Apostle Peter teacheth it is not the outward washing that saueth vnlesse a good conscience doe make request to God c. 1. Ep. 3.21 And the Apostle Paule affirmeth That we are saued by the grace of God through faith Ephe. 2.8 Thus then wee may see by the doctrine of those whom our Sauiour made the faithfull Interpreters of his minde that he neuer meant to make baptisme a matter of abâ—olute necessity to saluation What was his meaning then in linking faith and baptisme by so neere a bond together Question Heereby our Sauiour determineth who they were that were meete to be baptized at the first publishing of the Gospell Answer to all heathenish and vnbeleeuing people namelie such onely as should by the preaching of the Gospell professe themselues to beleeue in Christ to be their Sauiour Heereby also our Sauiour giueth plainely to vnderstand that baptisme is not without great danger to be despised or neglected of any that may by any lawfull meanes be partakers of it ExplicatioÌ„ proofe Doubtlesse the danger of despising Christian baptisme is no lesse then damnation if it should not be repented of yea the neglect of it is no small sinne in the sight of God neither subiect to light punishment as may appeare by that sharpe sicknes which God cast vpon Moses for neglecting to circumcise his
and remained in the graue as one truly descended downe among the dead yea that he being verily in the state and condition of the dead saue onely that his flesh saw no corruption the soule being neuerthelesse perfitly seperated and remooued from the body as farre as heauen is distant from the earth neither yet perfitly glorified but onely resting in the paradise of God among the soules of the faithfull already departed this life and abiding in like estate and condition with them all the time that his body lay dead in the graue the wordes of this Article I say doe teach me to beleeue that the third day after his sufferings hee did quicken and raise vp the same his body that was dead and buried from the former condition of the dead and from the power and dominion of the graue his soule returning againe to his body thenceforth neuer to die or to be sundred any more but to liue for euer in perfect happinesse and fulnesse of glorie with his diuine nature as the Articles following will further declare They doe teach vs indeed thus much For seeing the humane nature of our Sauiour Christ Explication being free from sinne in it selfe and hauing on our parts made a full satisfaction to God for our sinnes and moreouer insomuch as the same humane nature was vnited to the diuine nature in one Person it was vnpossible that death should preuaile against him And therefore at the time appointed that is on the third day after he was crucified dead buried he brake the bonds of death hath openly declared that he hath made a full conquest both of sin death and of him that had the power of death that is the diuell But insomuch as this your answer is somewhat long The meaning of the Article and consisteth of many parts it shall be good for vs in regard of the weightinesse of the matter accordingly to consider of the seuerall proofes thereof First therefore as touching this that our Sauiour Christ did by his owne diuine power together with the Father raise vp his bodie from the dead wee haue the testimony of our Sauiour himselfe who said before his death that he would doe so Iohn 10.17 18. Therefore saith he doth my Father loue me because I lay downe my life that I might take it againe this commandement haue I receiued of my Father And 1 Pet. 3 1â— Christ was put to death concerning the flesh but he was quickened by the spirit that is to say by his diuine power And further coÌ„cerning the ioynt working of the Father thus we reade Act. 2.24 God saith the Apostle Peter hath raised vp Iesus and loosened the sorrowes of death because it was vnpossible that he should be holden of it And verse 32. This Iesus hath God raised vp whereof we all are witnesses And againe more fully chap. 3. verses 13 14 1â— The God of Abraham Isaak and Inakob the God of our Fathers hath glorified his Sonne Iesus c. and hath raised vp the Lord of life from the dead whereof wee are witnesses And verse â—6 First vnto you hath God raised vp his Sonne Iesus And chap. 4. verse 10. Be it knowne to yee all c that God hath raised againe Iesus Christ from the dead Likewise chap. 5. verse 30. The God of our Fathers hath raised vp Iesus whom yee slew and hanged on a tree Him hath God listed vp by his right hand to be a Prince and a Sauiour c And wee are witnesses of these things which we say yea and the holy Ghost whom God hath giuen to those that obey him And chap. 10. verse 40. Him God raised vp the third day and caused that be was shewed openly And chap 13 in the Sermon that Paul preached at Antioch of Pisidia from the 30. verse c. And Heb. chap. 13. verse 20. God is called the God of peace who brought againe from the dead the Lord Iesus the great Sheepeheard of the sheepe Thus Therefore wee see it plentifully confirmed that the bodie of our Sauiour Christ which was crucisied dead buried and which lay in the graue to the third day is one free among the dead as the Psalmist speaketh Psal 8.5 was raised vp againe by his owne diuine power together with the Father And that this was done the body neuerthelesse remaining free from corruption it is expresly testified by the Apostles Peter and the rest Act. 2.27.31 and chapter 13. verses 36 37. according to the prophesie of Dauid in the 16. Psalme Moreouer that his soule which before hee had alreadie commended into the hands of his Father with the which also the soule of the repenting thiefe was the same day in Paradise as we haue seene Luke 23.45 46. that I say this his soule returned againe it is necessary that according to the truth we doe beleeue it to be so because otherwise insomuch as the soule of man is the chiefe part of man Christ risen could not be the same whole and true Christ who was crucified dead and buried before Neither shall it be amisle for vs in this behalfe to conceiue that the ministerie of the holy Angells who descended from heauen to beare witnesse of the resurrection of our Sauiour was employed to the bringing of the soule to the bodie according as the Angeâ—ls are saide to haue carried the soule of Lazarus from the bodie of Lazarus into the bosome of Abraham But howsoeuer the conueiance of the soule of our Sauiour was from heauen to the bodie this wee may bee sure of that it was by the diuine hand and power of God reunited to the bodie from the which it had beene separated by so farre a distance before That the same his soule was not yet fully glorified though for the time of his seperation from the bodie it rested in the Paradise of God with the soules of the righteous departed this life it is very euident because the full glorification of the whole humane nature depended vpon the ascension of our Sauiour to the right hand of the diuine Maiesty of God The Promise as we may perceiue Iohn 7.39 and chap. 17.5 and 20.17 And that there is no death or seperation for euer now after the reuniting of the soule to the body the Apostle Paul doth plainely testifie Act. 13.34 in that he saith Explication proofe God raised vp Iesus from the dead no more to returne to the graue To the which very purpose also he alledgeth the testimony of the Prophet Isaias chap. 55.3 I will giue ye the holy things of Dauid which are faithfull For the Apostle giueth vs to vnderstand as the truth is that if our Sauiour should not liue for euer hee could not performe the mercies promised to the Church of God in him and by him alone for euer Likewise Rom 6.9.10 If saith the same Apostle Saint Paul we be dead with Christ we beleeue that we shalt liue also with him Knowing that Christ being raised
from the dead dieth no more death hath no more dominion ouer him For in that hee died he died once to sinne that is to take away the power and strength of sinne in those that beleeue in him but in that he liueth he liueth to God that is immortallie in his eternall glory And Reuel 1.17.18 Feare not saith our Sauiour himselfe to the Apostle Iohn I am the first and the last And I am aliue but was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and of death Finally he is in this respect called and is in very deede The Lord of life and glorie Act. 3.15 and 1. Cor. ◠8 Heb. 7.24 25. This man because he endureth euer he hath an euerlasting Priesthood wherefore he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them And chap. 9.28 THus then we hauing the meaning of this Article of our Sauiours resurrection from the dead let vs according to our order come to the promise and then to the vse of it being apprehended by faith first touching that comfort which it yeeldeth to vs from our Sauiour Christ and then for dutie which it requireth at our hands toward him as a fruit of our thankfulnesse for the same Question What promise haue we that our Lord Iesus Christ should rise againe from the dead for our benefit Answer We haue the propheticall promise of it in the 16. Psalme as it is euident by the allegation of the Apostle Peter in the 2. chapter of the Acts of the Apostles verses 25 c. And of the Apostle Paul in the 13. chapter verses 32 33 34. c yea we haue the propheticall promise of the whole glorification of our Sauiour to our aduancement in the 2. Psalme For aske of me saith the Lord and I will giue thee the heathen for thine inheritance and the ends of the earth for thy possession Explicatiō and proofe It is very true And this no doubt is for the singular benefit and preferment of euery beleeuing Gentile as well as of the beleeuing Iewes as we may see the same gratious promise of the Lord yet further confirmed by the Prophet Isaias chap. 53.10 11 12. He shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hands c. The Prophet sheweth what should follow after the death of our Sauiour according as it is come to passe in a great part and shall be still more and more for euer according to the former prophecies of the holy Scriptures and according to the testimonie of our Sauiour Christ himselfe Luke 24. verses 26 27. and verses 46 47 48 49. BVt these things belong to the comfort of faith in respect of the resurrection of our Sauiour Let vs therefore proceede vnto it Question Answer Explication What is the vse of this Article for the comfort of our faith It is very great and that also sundry waies It is verie true For the comfort of the resurrection of our Sauiour is as it were the haruest of his death in such sense as our Sauiour himselfe compareth his death vnto the seede time thereof Iohn 12 23.24 saying The houre is come that the Sonne of man must be glorified Verily verily I say vnto you Except the wheate corne fall into the ground and die it abideth alone but if it die it bringeth forth much fruit c. Now wee know that the time of haruest The Comforts is a time of greater ioy then is the seede time And againe the Sunne rising is more glorious then the Sunne going downe So is the resurrection of our Sauiour Christ in comparison of his death For though the death hath purchased yet the resurrection putteth into possession Though all are lapped vp in the death yet they are not clearely vnfolded but by the resurrection c. And for this cause it was that vsually when our Sauiour spake of his suffering death which in themselues were vncomfortable he was wont to adde the doctrine and promise of his resurrection as a certaine larde or sweetning vnto it as Matthew chapter 16.21 and chapter 17.21 23. and chap. 20.18 19 20. and chap. 26.31 32. And Marke 14.28 Likewise Luke 18.31 32 33. and cha 24.6 7 8. where the holy Angells doe put his Disciples in remembrance thereof at the time of his resurrection But because as was saide the comfort of the resurrection is manifolde let vs not content our selues with a generall conceit or obseruation but let vs come to the particulars And whereas we cannot looke by and by to draw in so full a draught of comfort as is offered vnto vs therein let vs not be lesse wise by the wisedome of spirituall grace then the little infant is by naturall instinct who though the milke of the mothers breast come not at the first yet ceaseth not drawing till the milke streameth forth For assuredly the breasts of the word of God the olde and newe Testament the one promising the other performing they are euen pent with the sincere milke of the Spirit of God aboundantly sufficient to satisfie all those that as newe borne babes will lie drawing at the same and will not be like those who are so besotted with carelesnesse in seeking after the comfort of the holy Scriptures as if there were sufficiencie of knowledge in ignorance comfort enough in a sencelesse conceit of heauenly things But let not vs be such but let vs be carefull to seeke inquire after all the comforts which this excellent Article as the sunshine of Gods holy Spirit shining vpon our dead hearts may by the warme and healthfull beames thereof minister vnto vs. Which therefore are those manifold and great comforts which the faith of the resurrection of our Sauiour Christ doe minister vnto vs Question and to all such as doe truly beleeue in the same Answer 1 First our Sauiour Christ is by his resurrection from the dead mightily declared to bee the Sonne of God and the verie true Messiah and promised Sauiour of his Church to this verie ende that our faith and hope might bee in GOD who raised him from the dead and thereby gaue him glory in the middest of his people 3 Secondly it is a publike and reall confirmation that hee hath perfectly fulfilled all righteousnesse and holinesse in the sight of God and that we by the imputation of his righteousnesse and holinesse are perfectly iustified from all our sinnes through the satisfaction and price of his death 3 Thirdly hence was the treasure-house of the manifolde gifts and graces of the holie Ghost as it were vnlocked and set open that they might bee more plenteouslie powred downe from heauen vppon his Apostles first and so by their ministerie vpon all Nations of the worlde both Iewes and Gentiles whosoeuer among them should beleeue in his name For euen hereby also the doore was set
wide open for the preaching of the Gospell to euerie people and Nation vnder heauen 4 Fourthly by the power of the resurrection of our Sauiour wee are quickened to newnesse and holinesse of life 5 Moreouer by the vertue of the same we are strengthened and confirmed to all holy constancie in the faith and seruice of the Gospel vnder the blessed hope of immortalitie and heauenly glory 6 Furthermore we haue by it a setled cōfort against the vncertainty of our fraile transiterie life yea against all the troubles of it and against death it selfe and all the terrors and dismayings thereof seeing our Sauiour hath perfectly vanquished and ouercome them for vs. 7 And yet more then these the resurrection of our Sauiour is a reall confirmation that our bodies though they must die in corruption weakenesse and dishonour as naturall bodies for a finall conuiction and farewell of sinne yet they shall by the sauing power of the resurrection of our Sauiour Christ bee raised vp againe and made spirituall bodies incorrupt and glorious neuer to returne to corruption againe 8 The resurrection of our Sauiour is also an euidence that be is ordained of God to be the iudge of the world 9 Finally it is a most pregnant confirmation and application of all the fruits and benefits which he hath purchased for vs by his death and by all other his manifold sufferings going before the same Explication and proofe The resurrection of our Sauiour is indeede as the sealing vp of all these fruits and benefites vnto vs and therefore it may well be exceedingly comfortable vnto vs and his whole Church For as our Sauiour died not in the state of a priuate man but in the behalfe of the Church so also did hee not rise againe so much for himselfe as for the benefit of it But let vs see some proofes of holy Scriptures for these things For the proofe of the first part of this answer we may read Rom. 1.3 4. And 1. Pet. 1.21 where the resurrection of our Sauiour is alledged for a proofe that he who is our Sauiour is the Sonne of God And that it is furthermore a proofe that he is the promised Messias it is euident in that it is an accomplishment of the former prophesies which were giuen forth thereof as we saw before and may iustly here call to minde againe Psal 16. Isai 53.8 c. and chap. 55.3 Our Sauiour himselfe also before his death foretolde the same as a signe and confirmation thereof Matth. 12.39.40 Iohn 2.18.19 Reade also chap. 20.9 And in the Law the scape goate and the liue sparrow let loose may well be accounted figures of the resurrection and so the resurrection an accomplishing of the same as the slaine goate and killed sparrow were figures of his death Leuit. 14.4 5 6 7. And chap. 16.5 6 7 8 9 10. as was obserued once before For the proofe of the second part reade Rom. chap. 4. verses 22 23 24 25 26 where note that the Apostle affirming that our Sauiour being deliuered to death for our sinnes is risen againe for our instification hee maketh the imputation of his righteousnesse and our iustification one and the same thing So that to be iustified in the sight of God is to haue the righteousnesse of our Sauiour Christ imputed to vs who hath perfectly fulfilled it on our behalfe euen as he was perfectly sanctified of God himselfe to that end according as it is nearely lincked with it Rom. chap. 1. verses 3 4. alledged before Declared mightily to be the Sonne of God touching the spirit of sanctification by the resurrection from the dead And as we reade 1. Tim. 3.16 God manifested in the flesh iustified in the the spirit Yea all the places alledged before to shew that our Sauiour was raised vp from the dead and exalted by the hand of God himselfe they are so many proofes that by his holy verdict his iustice is fully satisfied and that our Sauiour hath procured our perfect Quietus est from all our sinnes For if any one of our sinnes had not been fully satisfied for by him who was made sinne for vs or if any thing had beene wanting touching our Sauiour his owne holinesse and righteousnesse God would neuer haue raised him vp nor acknowledged vs to bee made the righteousnesse of God in him But now our Sauiour being declared to be perfect iust holy by the spirit of righteousnes sanctificatiō bearing witnes thervnto by his resurrectio on our behalfe as before wee are hereby assured that we haue our full discharge whenas otherwise wee should haue beene still in our sinnes 1. Cor. 15. verses 17 18. Reade also Act. 13.37 38 39. And Rom. 10.4 5 6 7 8 9. And 1. Pet. 21. A good conscience looketh to the resurrection of our Sauiour for the setling of the peace of it And Philip. 3 8 9 10. This is that vertue of our Sauiour which the Apostle Paul so highly valueth aduanceth that in comparison of it he counteth all things dung and meere losse Yea this is that life which he liued in Christ or rather which Christ liued in him according as it is said The iust shall liue by faith to wit in the apprehension of Christs righteousnesse thus manifested by his resurrection to be their owne through the most gratious imputation of God Gal. 2.19 20 21. Rom. 1.17 For the proofe of the third part of the answer reade Iohn 7.38 39. and chap. 20. verse 21. the ordination of the Apostleship and ministery of the Gospel Reade also Luke 24.47.48 49 Acts 2.17 18 32 33. And 2. Tim. 1.9 10 11. These things indeede were not performed till after the ascension neuerthelesse the resurrection made way and was as the first step vnto it For the proofe of the fourth part reade Rom 6.4 5. 2. Cor. 5.14 15. Eph. 1.19 c. and chap. 2.1 Acts 3.26 and chap. 5.31 Colos 2.12 13. and chap 3.1 c. This rising vp to newnesse of life is called the first resurrection Reuel 20.5 And it is the way to attaine vnto the second For let vs note well that albeit God doth fauourably behold vs in Christ onely for our perfect iustification before him yet this is no dispensation to vs that we should continue in sinne but it calleth for sanctification at our hands without the which no man shall see the Lord as we reade Heb. 12.14 And it is also necessary for vs to the end that from the fruits of our sanctification we may haue the comfortable perswasion of our iustification Rom. 6.1 c. And that we are elect and chosen to saluation 2. Pe 1 10. Yet so as we must in no part relie vpon our owne holinesse or works which will alwaies be failing and vnperfect but on our Sauiour alone by whom we are iustified For proofe of the first part reade 1. Pet. 1.3 4 5 c. Blessed be God euen the Father of our Lord Iesus Christ who according to
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty Explicatiō That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
needes be exceeding great insomuch as herein the beleeuing Christian is assured that our Sauiour himselfe and all whatsoeuer belongeth to the Church by him is his for his part as well as the portion of any other yea that it is his ioyntly together with all the members of our Sauiour Christ in this holy communion Explicatiō proofe This must needes be exceedingly comfortable indeede insomuch as our communion with our Sauiour Christ is the very roote ground of our christian regeneration and spirituall Beeing that is that we are Christians or haue any truth of christianity at all according to that saying of the Apostle 1. Cor. chap. 1.30 Ye are of God in Christ Iesus And Ephes 5.23 Christ is the head of the Church and the Sauiour of his body And verse 30. We are members of his body of his flesh and of his bones Moreouer wee hauing this neare communion with our Sauiour Christ wee haue also by him our communion with the whole most blessed Trinitie that is with the Father and the holy Ghost as well as with the Sonne 2. Cor. chap. 13. verse 13. And hauing our communion with our Sauiour himselfe wee haue also all things with him and by him from the Father through the holy Ghost Rom. 8.32 For seeing as the Apostle saith God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also To this purpose call againe to minde that which was alledged 1. Cor. chap. 1.30 31. and chap. 3.21 22 23. For hence it is euident that insomuch as our Sauiour with his righteousnesse and holinesse is ours by so perfit an vnion and communion with him and among our selues it is no vaine or imaginary imputation of his righteousnesse whereby we are iustified in the sight of God But it is a very true and reall imputation which faith apprehendeth farre aboue all the exceptions which the ignorant and skornefull Papists take vp and cast forth at their pleasures to make themselues sport with euen with their owne ignominie and shame For who seeth not they onely excepted that are ignorant of the mysterie of godlinesse that to be iustified by faith in our Sauiour Christ into whom we are spiritually incorporated is a farre other manner of thing then to say that one man should liue by another mans soule The Comforts or that he should be learned by another mans learning c. For there neither is nor can be any such coniunction of any one man with another as there is betwixt our Sauiour and his whole Church and with euery particular member thereof Let the Papists therefore skorne as they list the truth will in good earnest beare it selfe out with full breast to the iustifying of it selfe against them all Thus therefore the communion of Saints is exceedingly comfortable to euery true beleeuing Christian in regard of their most blessed communion first with Christ Iesus himselfe For this is the ground of all holy communion 〈…〉 But is it not also comfortable in respect of their owne communion among themselues by the meanes of our Sauiour Christ 〈…〉 Yes for by our loue to the brethren in this communion of Saints we haue assurance that we are passed from death to life 〈…〉 So indeede doth the Apostle Iohn most comfortably affirme 1. Epist 3.14 We know saith he that we are translated from death to life because we loue the brethren For there is no feare in loue but perfect loue casteth out feare chap. 4.18 And Colos ch 3.14 Loue is the bond of perfectnesse The comfort which is to be found in the communion of Saints is aptly expressed by sundry similitudes For as many stickes make the warmer fire many flowers put together make the sweeter smell the compound water is more delightfull then that which is simple c so albeit euery true Christian apart is acceptable to God hath his measure of comfort being alone by himselfe yet when many ioyne together in holy societie they are both more pleasing to God and also more ioyfull among themselves in their mutuall exercises of religion and in the practise of loue one toward another And this is that which mooued the Prophet Dauid so greatly to bewaile his exile from the Church of GOD and so earnestly to desire that he might be restored againe to the exercises of Gods publike worship among the rest of Gods people Psal 42. and 84. And note we also that the comfort of faith concerning the communion of Saints doth extend it selfe euen to those Saints which are departed this life insomuch as seeing we beleeue as they did wee shall goe to them and be where they are That is to say we shall rest in eternall happinesse with them euen with Abraham Isaak and Iacob c and likewise with all our owne right deare christian friends and acquaintance departed this life in the faith And thus it ministreth vnto vs a notable comfort against the feare of death and against all excessiue lothnesse and vnwillingnesse to leaue our friends that are liuing though their familiaritie for the present is very sweete and pretious vnto vs. For the condition and estate of the faithfull departed is farre more happy and more to be desired then our present estate and condition is Wherevpon also it followeth that we ought to prepare our hearts when we shall once haue finished our course to be desirous greatly longing after our more neare communion with the excellent seruants of God whose faith is so highly commended in the word of God and with those whose excellent vertues wee haue obserued here in this life who are now in the heauens with the Lord. But this belongeth to the Duties of the which more by and by Neither is it to be neglected that the communion of Saints yeeldeth no small comfort to the faithfull in their sufferings seeing as was obserued before euen therein also consisteth part of it so that no other thing befalleth any but they haue some other of the brethren companions with them in it The which also God turneth in singular manner to their mutuall comfort as 2. Cor. ch 1. ve 3 4.5 6 7. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is stedfast concerning you in as much as we know that as ye are partakers of the sufferings so shall ye be also of the consolation Read likewise Ephes 3.13
Beliefe that to euery true member of the Church of God belongeth the blessed immortality of the soule Quest. NOw what followeth next in the Articles of our Beliefe The groūd of it Answ I beleeue the resurrection of the body Expli In the former Articles of this second part of our beliefe which is concerning the Church of God we haue seene one speciall priuiledge or prerogatiue of it to wit the high benefit of the forgiuenes of sinnes the which as we haue seene maketh euery true member of the Church blessed and happy euen here in this present life The priuiledges or prerogatiues now following doe belong to the life to come to wit the resurrection of the body now last rehearsed after the which followeth in the Articles of our beliefe euerlasting life beyond the which nothing can furthermore be beleeued or expected of vs. Of these things therfore we are henceforth to inquire and so will we doe if God permit Neuerthelesse in so much as wee enioy one speciall benefit by our Sauiour Christ after this life ended before that our bodies shall rise againe that is to say the happy estate of our soules in the blessed immortality thereof euen from the time that they leaue the tabernacle of the mortall body I hold it very expedient that for more plaine and full explications sake wee doe here insert something concerning this point before we come to the Article of the resurrection of the body which shall not be till the last day when both body and soule revnited together shall be partakers of that euerlasting life which the soule is partaker of immediatly after this life Beliefe that to euerie true member of the Church of God belongeth the blessed immortalitie of the soule Question FIrst therefore what ground of holy Scripture haue you to proue that the soules of all the faithfull be in happie and blessed estate euen from the time that they leaue this mortall and sinfull body In the 5. chap. of the 2. Ep to the Corinthians from the beginning of the chapter Answer and so forth to the end of the 5. verse 1. We saith the Apostle Paul know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. For therefore we sigh desiring to be clothed with our house which is from heauen 3. Because that if we clothed we shall not be found naked 4. For in deede we that are in this tabernacle sigh and are burthened not because wee would be vnclothed but would be clothed vpon that mortality might be swallowed vp of life 5. And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Explication and proofe These words of the holy Apostle as M. Caluin that holy Interpreter well obserueth do not only concerne the glorious restoring of the bodies of the faithfull at the resurrection but also that blessed estate of their soules which they shall enioy in blessed immortality all the meane while euen frō the time of the naturall death of the body whensoeuer that shall be For though hee maketh some question at the first whether they should be restrained to the one or to the other yet hee chooseth rather to vnderstand the Apostle as intending to treat of them both First of the blessed immortality of the soule and then of the glorious resurrection of the body His words are these In vtrouis sensu nihil est incōmodi Quanquā malo ita accipere vt initiū huius aedificij sit beatus status post mortē consummatio antē sit gloria vltimae resurrectionis There is saith he no incōuenience in either of these interpretatiō◠Yet I had rather vnderstand the Apostles words so as the blessed estate of the soule after death should be the beginning of this building and the glory of the resurrection of the body at the last to be the perfiting of it And this exposition as he saith further will the course of the Apostles text rather approue Hanc expositionem melius comprobabit Apostoli contextus He saith also that the Epitheta or adition of words whereby the Apostle setteth out the building which he speaketh of serue more fitly to confirme the perpetuity of it Epitheta inquit quae adiūgit huic aedificio faciunt ad perpetuitatē melius cōfirmādā This therefore being the Apostles scope in generall let vs a little more particularly consider the course of his speech And first let vs well obserue that he speaketh of this Article of our faith as of a point certainely knowne I meane this Article of the blessed immortalitie of the soule which is our present argument beside the glorious resurrection of the body of the which we will deferre to speake for a while Yea let vs obserue that the Apostle speaketh of it as of a matter not knowne of him alone by particular reuelation but also of other the Apostles and Ministers of our Sauiour Christ and of his Church as one chiefe principle of the religion of God and of the common beliefe of his faithfull people This knowledge and perswasion of faith might well arise in the hearts of the faithful at this time which the apostle speaketh of frō that light which our Sauior gaue both by his doctrine promise also by his practise By doctrine in the parable of Lazarus whose soule as our Sauiour there teacheth was carried by Angells into Abrahams bosome so soone as it left the body Luk. 16.22 And in that also he teacheth further concerning Abraham and the rest of the faithfull that they are were euer since their natural death liuing in soule and so shal be for euer euer insomuch as God who was is for euer their God is not the God of the dead but of the liuing Mat. 22.32 Whence also our Sauiour proueth the resurrection of the body hereafter to follow seeing God is not the God of the soules of the faithful only but of their bodies also therefore will vndoubtedly raise them vp againe For these are so lincked together in the counsell purpose of God that grant the one ye grant the other denie either of them ye denie both as we shall further perceiue by the Apostle Pauls reasoning 1. Cor. 15.19 when we come to the Article of the resurrection of the body In the meane season we see that our Sauiour hath by doctrine confirmed the blessed immortality of the soules of the faithfull after this life And touching his promise he hath thereby confirmed it to the thiefe that repented of his sins and beleeued in him on the Crosse saying Today shalt thou be with me in Paradise And by practise also he cōfirmed the same in that at his own death he commended his own soule in the hands of his Father Luk. 23.43.46 The same is testified concerning Stephen who faithfully commended his spirit that
verses 24.25.26.27.28 Of the which wordes because we haue considered before in the Article of our Sauiours comming to iudge the world so farre forth as concerneth the diuerse manner of the gouernment of his kingdome after that day from that which is now wee will not stand vpon it here Onely let vs for the present consider how the Apostle doth conclude that the resurrection of our bodies and of the bodies of all the faithfull that shall then be found dead shall be at that day Question What is his reason Answer If all the enemies of the faithfull whom God accounteth his enemies also shall at the comming of our Sauiour to giue iudgement at the last day bee vtterly and for euer subdued by him then doubtles Death which is one capitall and chiefe enemie and as the Apostle saith the last enemie of the rest shall be subdued But all the enemies of the faithfull shall be subdued saith the Apostle yea euen from the first to the last And therefore Death also together with them Explicatiō It is true And consequently it followeth therevpon that the bodies of the faithfull shall rise againe to euerlasting life For otherwise if their bodies being ouerthrowne by death should neuer be raised vp againe then should death raigne still or rather tyrannize ouer them But God will not suffer the enemie so to doe For seeing sinne shall be vtterly abolished which was the cause of death to the body death it selfe shall also one day cease touching the bodies of the faithfull as well as their soules haue alreadie escaped the second death And so according to the wordes of our text God shall be all in all insomuch as hee raising vp the bodies of his seruants to glory shall cause his most glorious power and the most rich grace of his Gospell to shine forth as well in their bodies as in their soules when they shall wholly liue together in eternall glory with him and when he shal vouchsafe together with the Sonne and the holy Ghost to liue most perfectly and fully in them all according to the prayer of our Sauiour Christ made in that behalfe in the 17. chap of the Euangelist Iohn This being the Apostles third reason let vs now come to the fourth as it is contained in the 29. verse Question Which are his wordes Answer 29. Else saith Saint Paule what shall they doe who are baptized for dead If the dead rise not at all why are they then baptized for dead Explicatiō In these wordes Saint Paule reasoneth from that vse and ende wherevnto our Sauiour Christ ordained his Sacrament of holy baptisme in the outward washing of the bodies of those that should beleeue in his name the which was no doubt as well to assure the baptized of the forgiuenes of their sinnes in respect both of soule and also of body as to teach them both in body and soule to dye vnto sinne and so consequently to assure euerlasting blessing and glorious saluation to them both Which could not be performed vnles the body should rise againe This seemeth to be the very true meaning and intent of the holy Apostle directly seruing to the purpose which hee hath in hand As though hee should haue saide thus If there should bee no resurrection of the body why should the Sacrament of Baptisme the seale of the Lords couenant of saluation be applied vnto it What fruite either haue the faithfull by it to wit in respect of the body who are alreadie dead Or what fruite may the liuing looke to finde by it in the same respect when they shall be dead if the hope of the resurrection be not assured vnto them thereby And whereas the aduersaries might peraduenture alledge that it is a sufficient vse of Baptisme to assure the faithfull of the saluation of their soules though the body haue no fruite by it Beside that this is an ignorant restraint of the most holy and gracious couenant of God the Apostle hath sufficiently preuented this obiection seeing if any denie the one part of it hee can haue no true faith to beleeue the other as in this his disputation hee giueth plainely to vnderstand as wee haue partly obserued alreadie and shall further obserue it to be so by the reasons that followe when we shall come vnto them In the meane while we cannot denie but that some wordes of the present text are diuersly translated and accordingly diuersly interpreted as though the Apostle should reason from some other ground then from that which we haue alledged But vpon due consideration it will be found as I verily suppose that no other ground will sufficiently vphold it to the purpose which is in hand And therefore whereas these wordes Oi baptizomenoi huper toon necroon are translated of some thus baptized ouer the dead as though it had beene euen in the Apostles time the manner of some to baptize ouer the graues of the dead this surely is very vnlikely I meane that the Apostle would ground his reason vpon such a groundles or fond vse if any such were And therefore this reading cannot well agree to expresse the Apostles meaning Neither yet doth that translation well agree which hath a respect to the ancient custome of the faithfull Iewes in that to the nourishing of their hope touching the resurrection of the body they vsed to wash the bodies of their dead and then to imbalme them before they buried them as though the Apostles wordes were to be translated thus Else what doe they which vse washing ouer the dead and therefore that from this custome the Apostle would proue that there is a resurrection of the body seeing otherwise this washing should be in vaine For this also though it be of more weight then the former as touching the matter alledged yet it is not sufficiently agreeable to the phrase or construction of the wordes which the Apostle vseth Wherefore we may rather hold our selues to the first translation and sense of the wordes vnderstanding the greeke huper to be vsed by Saint Paule as the latine pro is vsed in this latine phrase habere pro derelicto as Maister Caluin well obserueth so that he who is baptized should be baptized for dead that is as one in a māner dead euen to dye more and more to sinne but to liue more and more vnto God Neuerthelesse in that Maister Caluin interpreteth the Apostles wordes as though hee should reason from the custome of such conuertes as neglecting baptisme ouerlong were yet at the last prouoked in conscience to seeke after it when they did see death any way approaching vnto them lest they should be preuented of that benefite and comfort which they hoped to finde by it though the interpretation bee not lightly to be passed by yet for my part I cannot rest in it as in that which the Apostle would make the ground of his reason And Maister Caluin himselfe worthily condemneth it for a great falt in them that should so
corne doth vsually die that is to say rotteth in the ground before it taketh roote that then it may spring out of the earth according to the rule of Philosophie that the corruption of one thing must make way to the bringing forth of another and seeing also that we finde yeere after yeere that God giueth the corne that was sowen a seuerall body according to his kinde yea many graines as it were so many seuerall bodies for one yea and beside the multiplied graines of the corne it selfe the stalke also and the eare why then should it seeme vnpossible to any that God should from the same resolued substance raise vp one and the same body againe Thus much therefore more briefly for answer to the first question thus waiwardly repeated by the aduersaries againe The more large answer of the Apostle to the second question which is of the manner of the resurrection followeth in the verses before mentioned 39. c. 51. The summe whereof is this that our bodies shall be in a farre differing manner at the resurrection and for euer after to that which they are nowe And the possibilitie of this also the blessed Apostle Paul sheweth from the vsuall course of Gods dealing in that he magnifieth his diuine wisedome and power in the varietie of all his workes and in the seuerall kindes thereof And first in his earthly creatures which haue life compared among themselues And then also in his heauenly creatures compared both with earthly and also one of them with another Let vs heare the Apostles words Question Which are they Answer They are these as we read them verses 39.40.41 39. All flesh is not the same flesh saith the Apostle but there is one flesh of men and another flesh of beasts and another of birdes 40. There are also heauenly bodies and earthly bodies but the glory of the heauenly is one and the glory of the earthly is another 41. There is another glory of the Sunne and another glory of the Moone and another glory of the starres for one starre differeth from another starre in glory Explicatiō Here as we may see the varietie of Gods most excellent wisedome and the infinitenes of his almighty power do shine forth very clearly both in the earthly and also in the heauenly creatures the which he hath created made at the first and the which also he hitherto preserueth maintaineth still in their seuerall kindes The earthly as we see in the 39. verse and both the earthly and heauenly in an vnequall condition and degree verses 40.41 Now after the possibility of the resurrection of the body and that also in a manner very farre differing from their present estate declared by the differing instances of the former similitudes or examples the Apostle doth henceforth applie the same instances or examples to expresse the matter in hand and saith Euen so is the resurrection that is to say greatly differing from that estate wherein the bodies were before they fell downe to the graue And hee proceedeth to shew further wherein that difference consisteth First in three particular properties and then more generally in their estate more entirely and totally considered But let vs heare the Apostle himselfe speake And first concerning the three differing or rather contrary properties or qualities in the differing estate of the body Question What is that which he saith to this purpose Answer He maketh the application of the former instances or similitudes and examples of the other creatures in these words verses 42.43 42. So also saith the Apostle is the resurrection of the dead The body is sowen in corruption and is raised in incorruption 43. It is sowen in dishonour and is raised in glory it is sowen in weakenes and is raised in power Explicatiō These contrary qualities of one and the same body doe expresse the difference to be as great as possibly may be in the one estate from the other though the substance of the body is to be one and the same in either state and condition How our bodies are for their present estate corrupt vile and fraile we haue euery one of vs sensible experience but what the incorruption glory and firme and able constitution of them shall be free from all diseases c at the resurrection and thenceforth for euer wee shall not throughly discerne till God vouchsafe to make vs partakers of them Neuerthelesse this we know and it may well satisfie vs that our bodies shall in some measure be made like to the glorious body of our Sauiour Christ as we read Philip. 3.21 And whereas the Apostle expresseth the death of our corruptible ignominious and fraile bodies vnder the metaphore or borrowed speech of sowing he doth it to note that our bodies shall not be vtterly extinguished by death like as our Sauiour speaketh of his death vnder the similitude of the wheat corne falling into the earth dying and so bringing forth much fruit as we read Ioh. 12.24 Like as also to the same end death it selfe which falleth vpō the bodies of the faithfull is compared to a sleepe as it followeth in our text afterward Such therefore is the differing estate which shall be of the body at the resurrection from that which it is now expressed by three particular qualities in each estate the one of the which estates is in respect of the same qualities cleane contrarie to the other The entier and totall difference in each estate is further expressed by one more generall contrarietie as was said Question Which is that difference Answer It is contained in the former part of the 44. verse in these words of the Apostle 44. It is sowen a naturall body and it is raised a spirituall body Explication By the naturall body the Apostle vnderstandeth the estate and condition of our bodies such as it is by the common course of nature mortall and subiect to death as wee sawe euen now insomuch as the soule which ministreth life vnto it Soma psychicon doth in death leaue it Wherevpon the Apostle calleth it animale of anima the soule wherewith the body is animated as one may say so long as the body liueth Soma pneumaticon By the spirituall body he doth not meane a body without a bodily or naturall substance and beeing but a bodily substance indued with such excellent qualities as were likewise mentioned before Not so much proceeding from the soule it selfe to the body when it shall be revnited vnto it as from the holy Spirit of God the onely immediate fountaine of this spirituall estate of the body which he speaketh of So that by the Apostles description the faithfull shall at the resurrection of their bodies be in comparison rather like Angels at that time then such men as they were before that is very corrupt and vile weake and fraile c. According to that saying of our Sauiour Christ Luke 20.35.36 They that shall be counted worthie to enioy that world
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
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
repentance comming from the true knowledge of God in Christ our eternall Sauiour wee haue an entrance into this euerlasting life while wee be here in this world we shall neuer be partakers of the full and perfit fruition of it The Danger of not beleeuing this article in the kingdome of heauen Expl. It is true according to that which our Sauiour Christ affirmeth very earnestly to Nicodemus in the 3 chap. of Iohn verses 3.5 saying Verily verily except a man be borne againe he cannot see nor enter into the kingdome of God Much lesse therfore can he attaine to the full and perfit fruition of it Read also Rom. 6.21.22 What fruite saith the Apostle had ye then in those things whereof ye are now ashamed For the end of those things is death But now being freed from sinne and made seruants vnto God ye haue your fruit in holines and the end euerlasting life Likewise chap. 8.1.2 c. There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit c. But verse 6. The wisedome of the flesh is death And verse 13. If ye liue after the flesh ye shall die Wherefore as the same Apostle writeth 2. Cor. 5.17 If any man be in Christ let him be a new creature c. And 2. Tim. 2.19.20.21 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth or nameth the name of Christ no onomazoon to onoma Christou depart from iniquity Notwithstanding in a great house are not onely vessels of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour If any man therefore purge himselfe from these he shal be a vessel vnto honour c Reade also 1. Iohn 3.14 He that loueth not his brother abideth in death And verse 15. Whosoeuer hateth his brother he is a man-slaier and ye know that no man-slaier hath eternal life abiding in him Verily not to beleeue this Article which is the chiefe effect of all the rest is in effect as much as to denie faith to all the former Articles both concerning God himselfe and also concerning his Church So that the miserie of all such must needes be most grieuous and infinite as we shall see further when wee come to consider of the generall danger of not beleeuing Wherefore beloued in the Lord I speake to all both young and olde we may all of vs easily perceiue the necessitie of beleeuing and obeying the doctrine of this Article yea and that in a speciall respect and reference to all the rest insomuch as according to that which was said in the beginning this Article is the end and scope of all to the praise of the glorious riches of the most free grace and infinite mercies of God through Iesus Christ our Lord to whom be all praise and glorie ascribed as most due for euer and euer Amen The errors and herisies to be auoided which are contrary to the true beliefe of this last Article are such as hereafter doe follow First the hereticall opinion of the Corinthians Nepotians Chiliasts and of those that are called Aeternals who are recorded to haue held that the eternal life which shall be after the resurrection consisteth in bodily pleasures to be had here on earth and the same to continue onely for the space of one thousand of yeeres Secondly the opinion of the Popuzians who say that eternall life and the celestial Ierusalem is here on earth And like to this the opinion of the Pelagians and Celestians who are said to affirme that eternall life is without the kingdome and paradise of God Moreouer the opinion of the Adamites who haue taught that the congregations or companies of the Church here on earth are the true paradise All which though they seeme not to define eternall life so grosly as the former yet it is manifest that they doe greatly erre from the truth taught vs in the holy Scriptures and therfore are iustly to be condemned of vs and of all true Christians H. N. also and his family what faire shewe so euer they make are iustly to be condemned in this point as well as in many other because they hold euerlasting life to be nothing else but their imagined perfection in the embracing and holding of their communaltie of loue according to the pretended gratious word and doctrine of H. N. For so he interpreteth this Article in the 7. chap. of his first Exhortation in the 44. Section that euerlasting life is a true light of men And to this purpose hee alledgeth that in the first chapter of the Euangelist Iohn where the Euangelist speaking of our Sauiour calleth him by the name of the true light So that by the doctrine of H. N. the Deitie of our Sauiour Christ and the euerlasting life of the same H. N. and his schollers are all one He maketh the eternall and vncreated and beginningles life of God and the created or regenerated life of the Saints to be the same And that his meaning is so blasphemous and absurd hee maketh it verie plaine in his 15. chapter of the same his Exhortation Sect. 1. in these words of his The true light vnderstand it my Sonne saith hee is the euerlasting life it selfe and by them to whom it is come and manifested in the obedience of the gratious word and his seruice of loue it is to a light of men to the preseruation in the godlines to all such as beleeue therein And this is that allegoricall propagation of H. N. his Christ to a blessing of all the generations of the earth as hee often speaketh Hee proceedeth in a further description of the same his true light and saith That it hath his originall forth-comming out of the louely Beeing and true minde of the eternall life it selfe Yea hee saith further Sect. 3. that this true light and eternall life bringeth with him the Mercie-seate of the Kingly Maiestie which is God Christ and the holy Ghost it selfe also all spirituall treasures and heauenly riches and all loue and peace in the godlines Thus H. N. runneth on in his spirituall frenzie most vnskilfully and absurdly confounding all things cleane contrarie to that which he pretendeth to make a most distinct declaration But let all such as desire not to be seduced and led aside from the true Christian faith of the Gospell neither in this Article nor in any of the rest take heede of H. N. as of a most dangerous and deepe Deceiuer as that faithfull seruant of God Maister Knewstub hath notably discouered him to the true Church of God so to be To whose godly and learned writings I would willingly send such as should stand in any speciall neede of helpe against his most deceiuable and hereticall doctrine Thus much shall suffice at this time for a warning against his peruerting of the truth of our present Article And thus also an
Christ and so horrible feare lightlie and as it were in sporte But whosoeuer shall consider that Christ rooke vpon him the Person of a Mediator on that condition that he should take vpon him our guiltines as well in soule as in bodie he will not maruell that he should haue to incounter with the sorrowes of of death as if he had bene in the diâ—pleasure of God cast out into a labyrinth of all miserie The same point doth he notablie lay forth from the words of our Sauiour Iohn chapt 12.27 in his Commentarie vpon that Gospell wherin that our Sauiour complaineth that his soule was troubled hee noteth that it is no maruâ—ll though scoffing persons make all but a matter of laughing in so much as none can vnderstand what the horrible grieuousnes of the sufferings of Christ meaneth but such as are humbled with some experience in themselues And then also he sheweth that it was not onely behoosfull but also necessarie that the Sonne of God should be so affected as he was seeing by his death he was to make satisfaction to God and to appease his anger and curse by taking our guiltines vpon himselfe c. Neither as he saith was it without reâ—son that the Sonne of God should be so troubled seeing the Deitie hid it se fe neither shewed forth the vertue therof but rested after a sort that he might make way vnto the satisfaction c. And vpon those wordes What shall I say Father saue me from this houre but therfore came I vnto this houre he sheweth that there are fiâ—e degrees to be noted First a complainte the which brake forth from vnmeasurable dolour Secondlie he perceiueth that he hath neede of succour and therefore lest he should be oppressed with feare hee iâ—qâ—ireth in himselfe what he should doe Thirdlie he betaketh himselfe to his Father anâ— imploreth the aide of him as of his deliuerer Fourthly he calleth backe the request which he acknowledgeth would not stand with his calling and wisheth to suffer anie thing rather then not to fulfill that which was inioyned him by his Father And last of all preferring the glorie of God alone hee forgetteth all other things and mâ—keth no reckoning of them The which pointes the interpreter doâ—h notablie open and cleare against such cauills and scruples as fleshe and blood raiseth against them But because the same in effect is translated before wee will rest in that which we haue alreadie seene Hee vseth also the like dexteritie in clearing the words of the Apostle concerning the same matter Hebrewes chapt 5. verses 7 8. where among the rest he answereth to this question Howe was Christ heard out of his feare seeing he indured death which he feared The which answere onely I will here set downe I answere therfore saith hee that wee must consider what the scope of his feare was For why did he shunne death but because hee beheld in it the curse of God and because hee was to incounter with the guiltinesse of all sinnes and euen with hell it selfe Hence was his trembling and anguishe in so much as the iudgement of God is more thâ—n fearfull So then he obtained that which he would to wit that he might preuaile and get out of the sorrowes of death that hee might be supported by the sauing hand of his Father that after a short time of combate he might get a glorious triumph ouer Satan sinne and hell And in like manner it commeth often to passe that we desire this or that but to another end And God denying vs that which wee haue asked yet findeth out a way to relieue vs. This excellent and most necessarie doctrine concerning the exceeding and incomprehensible greatnes of the sufferings of our Lord Iesus Christ to make satisfaction to the diuine that is the infinite iustice of God for our sinnes being thus set downe in diuerse places of the learned Commentaries of this faithfull and learned instrument a Scribe spiritually taught of God it is by himselfe exactly set downe and notably couched together in his Institutions 2. Booke chap 16. Sections 10.11.12 and wee haue it alreadie translated into our language Neuerthelesse it shall be to good purpose that wee desire the Printer to take the paines to set it downe heere also and the rather because he truly disputeth to the reproofe of all ignorant or nice and partiall interpreters of this deepe mysterie that the sufferings of our Sauiour were so great that they may iustly be said to be a kinde of Descension to Hell that is to say to haue beene so great that they may without any hyperbolicall or excessiue speech be called very hellish torments or sufferings In that place of his Institutions therefore Concerning Christes going downe to hell saith Caluine beside the consideration of the Creed wee must seeke for a more certaine exposition and wee assuredly haue such a one out of the word of God as is not onely holy and godly but also full of singular comfort Christes death had beene to no effect if he had suffered onely a corporall death but it behoued also that hee should feele the â—igour of Gods vengeance that he might both appease his wrath and satisfie his iust iudgement For which cause also it behoued that he should as it were hand to hand wrastle with the armies of hell and the horrours of eternall death wee haue euen now alledged out of the Prophet that the chastâ—sement of our peace was laide vpon him Isai 53.5 that he was striken of the Father for ouâ— sinnes and bruised for our infirmities Whereby is meant that he was put in the stead of wicked doers as a surety and pledge yea and as the very guilty person himselfe to abide and suffer all the punishments that should haue beene laide vpon them this one thing excepted Act. 2.24 that he could not be holden still of the sorrowes of death Therefore it is no maruell if it be said that he went downe to hell seeing hee sâ—ffered that death wherewith God in his wrath striketh wicked doers For not onely the body of Christ was giuen to be the price of our redemption but there was another greater and more excellent price paid in that he suffered in his soule the teâ—rible torments of a damned and forsaken man According to this meaning doth Peter say that Christ arose againe hauing loosed the sorrowes of dâ—ath Act. 2.24 of which it was vnpossible that hee should be holden or ouercome Hee doth not make it simplie death but hee expresseth that the Sonne of God was wrapped in the sorrowes of death which proceede from the curse and wrath of God which is the originall of death For how small a matter had it beene carelesly and as it were in sport to come forth to suffer death But this was a true proofe of his infinite mercie towards vs not to shunne that death which hee in himselfe so sore trembled at And there is no doubt but it is the
to take heede that we be not as the Iewes were a hard hearted and rebellious people to despise the counsels and iudgements of God and to oâ—pose our selues against Christ but contrariwise to learne euen from these reuerend workes then wrought by the mightie hand of God to esteeme most reuerendly of him as of the glorious Sonne of God And to take incouragement to lead the liues of the righteous as becommeth the Saints of God that so wee may both dye the death of the righteous and also be partakers oâ— their resurrectioÌ„ in so much as the opening of thoâ—e graues was a testimonie from heauen to declare that all graues shall one day giue vp their dead as the graues of these Saints did Explication and proofe We may indeede iustly be admonished from the consideration of these reuerend workes of God wrought at that instant to be carefull of these duties both in iudgement and also in practise lest iâ— we should bâ—e like the wicked Iewes that should come vpon vs which fell on them as the more ancient imprecation of the holy Prophet might iustly cause vs to feare Psal 28.5 They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp This ruine brought the wicked builders among the Iewes vpon themselues and vpon their people because they rushed themselues so proudly against this building of the Lord yea euen against the foundation stone which his owne hands had most tryly squared and laied God of his infinite mercy deliuer and preserue vs alwaies from that wicked profane and obstinate mind for Iesus Christs sake Amen But let vs come to those effectes which these reuerend workes of God and the rare manner of the death of our Sauiour wrought in the hearts of the beholders yea euen in the hearts of the most part of the profane and wicked persecutors of him Question What ought we to learne from them Answer That feare which tooke hold of them on a sodaine by their beholding of them ought to take a setteled abode in vs for euer by our continuall reading hearing and meditating vpon them That good testimonie which they gaue concerning our Sauiour after a sort constrainedâ—y and by forcible or terrible euiction ought to be yeelded of vs most willingly and gladly Finally to the end we may auoide confounding terrour and compunction yea vtter desolation with the obstinate sort of the Iewes and to the end wee may on the contrarie haue peace to our consciences we must take heede that wee doe nothing either of our selues or by the instigation of others against Christ or against his truth or against any true Christian professing his bâ—essed name to the least hinderance of the truth but all that we can for Christ and for his truth and for all that are Christs for his truthes sake ExplicatioÌ„ proofe To these purposes indeede may the examples which God hath set before vs stand vs in very good and profitable vse God giue vs grace to make such good vses of them and namely from those excellent weomen who would by no meanes be feared from the profession of their loue and dutie to our Sauiour neither in death nor after Let their example teach vs to account it a shame for vs now since the time of the resurrectioÌ„ of our Sauiour c. not to profes his name notwithstanding any terrour of the wicked or any losse or hurt that might any way grow vnto vs thereby Otherwise these women shall rise vp against vs at the last day And whereas we cannot now doe the offices of loue to our Sauiour himselfe let vs doe them to our Christian brethren in his stead according as iust occasioÌ„ shal be offered seeing as we know our Sauiour doth account that done to himselfe which is done to the least of them Neither let men onely be carefull but women also seeing the example is of women For seeing they are heires of the same grace let them as companions with men be carefull to performe like dutie with them Now in the next place what duties may this require of vs that God in his diuine prouidence did as well fulfill his owne will in frustrating the will and desire of the Iewes touching the breaking of the legges of our Sauiour as in leauing him that pierced our Sauiour with his speare to his owne wicked will and so in either of them fulfill the prophesies of the holy Scriptures Question What duties may the consideration of this require at our hands Answer We are herein greatly to praise and glorifie the name of God because he hath hereby in a very liuely manner manifested and confirmed vnto vs the certaintie of his holy counsels against all doubtfull contingencie of contrary euents Wherevpon also wee may well learne to confirme our hearts with all comfort and peace in beleeuing to commit our selues to the same his most faithfull and diuine prouidence while wee walke in his holy waies and that euen without feare of any the least euill to fall vpon vs aboue that he shall thinke good or otherwise then he will turne it to our singular benefite in the humbling and trying of vs therewithall Explication proofe The consideration hereof mâ—y iustly teach vs so much indeed And therefore as well counselleth a learned and godly Preacher Precemur Deum vti nobis hanc gratiam largiatur vt in omnibus angustijs difficultatibus ad sacrosanctam eius tutisimam prouidentiam vt ad sacram anchoram confugiamus patienter exitum illius expectantes vt pulchre monet Psalmus 27. quò tandem cum eodem Propheta verè in has laudes erumpamus Exspectando exspectani Iehouam inclinauit sese ad me audiuit clamorem meum Psalm 40.1 That is Let vs pray to GOD that hee would giue vs this grace that in all our straites and difficulties wee may flye to his most holy and safe prouidence The Duties in râ—spect of his buriall and coÌ„tinuance in the graue as vnto a holy ancre-hold patiently waiting for that issue which he will giue as the 27. Psalme doth notably admonish To the ende that at the last wee may with the same Prophet vpon iust occasion breake forth into these praises I haue earnestly or patiently waited vpon the Lord and he inclined himselfe vnto me and heard my cry Psalm 40.1 LEt vs come to the consideration of the buriall of our Sauiour Question What duties ought the comfort of faith to yeeld in this respect Answer To speake generally all the duties belonging to the comfort of faith in our Sauiour in respect of his death they may be furthermore required at our handes in regard of his buriall the which together with his continuance in the graue is a further confirmation of his death and of the fruites and benefites thereof Explication proofe This standeth with good reason For as the buriall is a further confirmation of his death so