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
nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ„ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â— 23 but also all whatsoeuer is a forerunner and causer of the nâ—turall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in â—ife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ— to man for the one as well as the other is said to be created in the Imâ—ge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâ—â—â— Question What was thiâ— Image or likenes of God in the which man and woman were created Wâ—◠〈◊〉 respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it câ—nsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pâ—â—â—â—e of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â— 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tâ—â— soule let it be further noted that it is of so excellent a creation that it â—â—bsisâ—ing in it selfe by the gift of God so giueth life mouing anâ— sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet â—â—â—th vnderstandeth and reteineth affection either of ioy and desire in the godlâ— or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to â—roâ— bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
proofe That Adam and Eue did transgresse the commandement of God loose their blessed estate pull vpon themselues and their posteritie yea vpon the earth all curse and miserie it is euident Gen chap 3 verses 6.7.17.18.19.23.24 And all this according to the threatening or warning of God Gen chap 2.17 Of the tree of the knowledge of good and euill thou shalt not eate of it saith the Lord for in the day that thou eatest thereof thou shalt dye the death That is to say death shall bee as it were the last pay and wages of sinne here in this world beside many fore-runners and punishmeÌ„ts making way vnto it and then also an enterance into a worse death if it be not preuented For vnder the the name of death God threateneth all the punishments of sinne both in this world and after in Hell The fore-running punishments making way to this death they did speedily take holde and as it were arrest both Adam and his wife so soone as they had contented in sinne against their God And that the punishment of their sinne as well as the guiltines and contagion of it hath spread it selfe vpon their posteritie we read Rom 5.12.13.14 As by one man sinne entred into the world and death by sinne and so death went ouer all men c. And in many other places as they haue beene elsewhere gathered together and set downe by vs. Now further that the word fall is of so large a signification as was obserued it may be perceiued from the vse of it in diuerse places of the holy Scriptures as we read Ier 8.4 Shall they fall and not arise shall he turne away and not turne againe The holy Prophet speaketh thus to note the sinne yea the obstinacie of the people in their sinne And Prou 11.5 The same word noteth the punishment of sinne The wicked shall fall in his owne wickednes Likewise Rom 11. verses 11 12. and 1. Cor 10.12 Let him that thinketh he standeth take heede lest he fall And Heb 4.11 Let vs studie therefore to enter into that rest to wit the rest of God lest any man fall after the same ensample of disobedience And againe chap 6.6 And Reuel 18.2 The Angel cryed out mightily with a loud voice saying It is fallen it is fallen Babilon the great Citie c. Question But I pray you was the eating of the forbidden tree so great a sinne that it should deserue to be punished so grieuously Answere No doubt it was And so much the rather because the commandement of God whereby he tried their faithfulnes and obedience to him was so gentle and easie a coÌ„mandement And also because in this one sinne of theirs many yea in effect all sinnes concurre and meete together ExplicatioÌ„ proofe The commandement of God was indeede very fauourable and easie in that hee restrained them onely from one tree and gaue them the free vse of aboundant varietie yea and also in that he placed the tree of life so as it might well haue beene in their eye continually to admonish them from the middest of the garden of the singular loue fauour of God toward them Gen 2.9.16 Read also chap 3.2 where Eue her selfe acknowledgeth this bountie of God and so is from her owne knowledge and conscience a witnes against her selfe Thus the sinne may easily appeare to be very hainous Question But how can you shewe that this one sinne containeth in effect al sinnes both against God and themselues and also against all that were to come of them Answere First they trod vnder foote the gracious commandement of God together with the earnest warning and threatening which he gaue them as if there had beene neither equitie nor truth therein Secondly they did most vnthankefully neglect the exceeding great benefit of their creation with all the bountifull mercies and dignities belonging therevnto which God had most graciously bestowed vpon them Thirdly they did most proudly and ambitiously aspire to be equall with God Finally they did vnnaturally and securely passe by the consideration of that most woefull miserie which they might well knowe they should by their sinne bring not onely vpon themselues but also vpon their whole posteritie All these things are very plaine and euident against them as euery one of any vnderstanding may easily see Question But did they sinne thus grieuously against God of their owne first and selfe motion Answere The first motion was not of themselues but of the Diuel who as was noted before beeing at the beginning created a good Angel did soone after of his owne accord fall away from the Lord and then also speedily by his malice and craft brought mankinde to the like defection through his most wicked and subtile temptation Question So it was indeed What therefore was that his most wicâ—ed and subtile tentation whereby he deceiued them Answere He perswaded them that if they would eate of the fruite of that tree whereof God had forbidden them to eate they should then forthwith be in a farre more excellent estate then that was wherein God had created and set them And that God forbad them to eate of the fruite of it because he would hinder them from that more high aduancement which hee knewe that they might by this meanes easily attaine vnto That indeede was his subtile temptation Ye shall not certainely dye saith the Diuel but God doth knowe that when yee shall eate thereof your eyes shall be opened and yee shall be as Gods knowing good and euill Gen 3. verses 4.5 Question What meanes did the Diuel vse to suggest this most wicked and subtile temptation to mankinde at the beginning for likely hee could not immediately and internally corrupt their minds while they were yet in their vprightnes and integritie What meanes therefore did the Diuel vse Answere The Diuel vsed the Serpent which of all other creatures hee knewe to be most fit for him to deceiue by So by the Serpent he assalted woman first whom he knewe also to be the weaker vessell and then hauing deceiued her he did by her induce man likewise to consent and ioine in the same transgression with her Explication and proofe This also is plaine Gene 3. verses 1.2.3 c. Nowe the Serpent was more subtile then any beast of the field c Wherein â—hat the Diuel had his hand wee may euidently perceiue by that which we read Iohn 8.44 Where our Sauiour Christ affirmeth that of the Diuel which is here ascribed to the Serpent And it is euident also in that other where in the holy Scriptures euen from the ground of this historie the Diuell is called by the name of the Serpent euen that old Serpent the Diuel c. as Reuel chap 12.9 Question But doth not this somewhat lessen the sinne of Adam and Eue. in that it was not originally of themselues but from the suggestion of the Diuel Answere It doth not so lessen it that they should not fully deserue that punishment
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
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
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
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
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
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
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
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
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
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
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe Explicatiō proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renoūce all opinion of iustificatiō therby or else it is not done in faith For so much shall a mā denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward thē therfore it semeth that this cānot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept thē in deed Answere as tokens of true thākefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obediēce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification Explicatiō and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whō he hath sent For seeing God hath sent Christ euē to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them frō their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌ„ce fruition of the most glorious euerlasting kingdom of heaueÌ„ It is true ExplicatioÌ„ and proofe as we may se it warranted vnto vs First concerning deliueraÌ„ce froÌ„ the guiltines of sin also froÌ„ the punishmeÌ„t therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâ—l couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ„ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ„ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
iustly conceiueth against himselfe for sinne because by a sad looke the heart is made better And againe in the same respect verse 7. It is better saith he to heare the rebuke of a wise man then that a man should heare the songe of fooles This sorrowe is very fitly to bee put before the death of sinne and as a meanes tending to the mortification of it For there is no sorrowe at all to bee taken for the death and dying of sinne but ioy and comfort yea a triumph of spirit We are onely to sorrowe that sinne hath liued and borne the sway so long in vs and that we haue takē so great pleasure in it already c. This kind of godly sorrow breedeth the death of sinne for sinne cannot prosper where it is not delighted in Sinne must be made a wanton or else it will haue no ioy to stay It will take no liking of colde and grimme entertainment This godly sorrowe whereby the soule mourneth for nothing so much as because God our most kind Father is thereby displeased with vs Gualan super hoc Trem Inn in gen neut paulo post in cadem sententia gualan de co it is a gracious gift of the holy Ghost according to that we reade Zech. 12.10 c. In that day that is in the time of the Gospell saith the Lord I will power vpon the house of Dauid and vppon the inhabitants of Ierusalem that is vpon all true Christians both Iewes and Gentiles the spirit of grace and supplication and they shall looke vppon mee whom they haue pierced and they shall lament * for this as one mourneth for an onely sonne and bee sorie * for it as one shoulde mourne for his first borne Teares are oftentimes ioyned with this mourning as Iudges 2.4.5 as we haue seene before Ezra chap 10.1 Luke 7 38. Psal 56 8. Ioel. 2.17 Mat. 26 75. and in many other places of holy Scripture Not that godly sorrowe cannot be in some measure without teares or not in great measure but there must of necessitie bee aboundance of teares For some are lesse apt to weepe then other euen by constitution of nature but not the lesse apt to sorrowe by that but subiect rather to more deepe and pensiue sorrow euen because they cannot so easily feele their hearts to melt For the easiest melting of the heart and the breaking forth of teares is a dissoluing and loosening of sorrow the which without teares is both to body and soule of a constringent and binding nature The heart being contrite and broken with this godly sorrowe insomuch as hereby as it were with a hammer all vaine confidence is battered downe and the soule made fit to bee suppliant to God for his tender mercy and grace it is more accounted of before God then all outward and legall sacrifices were euer vnto him For as we reade Psal 51 17. The sacrifices of God are a contrite spirit a contrite and broken heart ô God thou wilt not despise And as we read Ps 34 18. The Lord is neare vnto them that are of a contrite hart and he will saue such as be afflicted in spirit Reade also Isay Chap. 57.15 Thus saith hee that is high and excellent hee that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue light to them that are of a contrite heart For I will not contend for euer neither will I bee alwaies wroth for the spirit should faile before mee and the soules which I haue made And againe Chap. 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my wordes Come vnto me all yee that are wearie and laden and I will ease you saith our Sauiour Christ Mat. 11.28 The same in sence though in other wordes Where note with singular thankfulnes to God our Sauiour this his sweet promise whereby he releeueth the poore oppressed soule assuring all such that hee will ease them And Isay 61.1 and Luke 4.18 he will binde vp and heale the broken hearted And the rather consider of it with exceeding thankfulnesse to God because all that will not mourne and breake their hearts in a blessed practise of repentance now shall one day howle when it will be too late and wishe that the high mountaines might fall vppon them to crush them to peeces that they might not appeare before the iudgemēt seate of the Son of God whom now they despise Neither is the holy prouerbe vnfit to be considered of vs to the same purpose chap. 29.1 in that it is said He that hardeneth his necke hauing beene often rebuked shall suddenly be destroied so that he cannot be cured And for the same cause also let vs willingly practise that which was answered in the fift place concerning the induring of all Gods fatherly chastisemēts to the breaking of our stout and sturdy hearts and to the weakening of that sin which is so strongly setled in our nature That is let vs harken to the admonitorie precept of the Apostle Iames. chap. 4.9.10 Cleanse your hands ye sinners and purge your hearts ye wauering minded Suffer ye affliction and sorrowe and weepe Let your laughter be turned into mourning and your ioy into heauinesse Cast downe your selues before the Lord and he will lift yee vp For this is one blessed vse and benefit of afflictions that they doe humble and meeken the heart as we may remember from the example of Manasses And as we read Iob 33.17 18 c. That God may cause man to turne away from his enterprise and that hee might hide the pride of man c. For to this end as it followeth hee is stricken with sorrowe vpon his bed and the griefe of his bones is sore c. And Leuit. 26 41. Their vncircumcised hearts shall be humbled and then they shall willingly beare the punishment of their iniquitie Let vs therefore in all times of our afflictions lay our hand vpon our mouth and beare them patiently according to that of the 39. Psal verse 9. I should haue beene dumbe and not haue opened my mouth because thou didest it Let vs say as wee read Psal 119 15. I knowe Lord that thy iudgements are right and that thou hast afflicted me iustly Read also 1. Sam. 3 18 and 2 Sam. 15 26 c. chap. 16 10 11 12. And Eccles 7.16 Yea we ought to intreat the Lord to correct vs that wee might not continue in our sinnes as the holy Prophet praieth Correct vs ô Lord but yet in mercy Yea and to desire that the righteous may smite vs with their wholesome rebukes the propertie whereof is to supple and heale like precious oyle and not violently to crush and breake Psal 141.5 But aboue all as it is answered in the last branch the application of the death of our Sauiour
Christ to our soule is the most soueraigne plaster that can be to mortifie and kill the proud flesh of sinne For as well saith a godly learned man Like as a strong corasiue laide to a sore eates out all the rotten and deade flesh euen so the death of Christ being applied to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaueth so fast vnto our nature and dwells within vs. Maister Perkins exposition of the Creed in the Article of the death of Christ And who duly considering that his sinnes were the cause that Christ was crucified and that his most precious blood was shed but he must needs it he haue any sparckle of grace wrought in him by the spirit of Christ which giueth this blessed effect to his death mourne for his sinnes and growe out of loue with them c According to that alledged before out of the 12. chap. of the Prophet Zachariah This also is the proper and as one would say the very specificall vertue of the death of Christ as to stay the anger of God which is bent against sinne so to stay the course and rage of sinne that it doe no longer prouoke and anger God Reade Rom 6.2.3 c. and Gal. 6.14 and 1. Pet. 4.1 Hetherto therefore of the former sort of the helping causes of the first part of repentance belonging to the mortification of sinne Onely let vs here adde this one caution by the way that albeit these helpes are placed in the beginning of repentance yet we are not to vnderstand it so as if there should be no vse of them afterward but rather that they are continuall helpers to further repentance from the beginning to the end of the same Question NOw which are the latter sort of the helping graces to the same former part of repentance Answere First the confession of sinne ioyned with the care of leauing and forsaking the same Secondly indignation and hatred against sinne yea euen against our selues because of our sinnes and as a further fruite thereof a holy fight and reuenge by fasting and prayer against them and for the forgiuenesse of them withall meete signes and fruites of detestation such as are crying out against them and against our selues miserable sinners and beastes that wee are with striking of the handes vppon the thigh or breast or some other like conuenient and seemely way as the holy spirit of GGD will bee ready to teach euery one that truly lamenteth and bewaileth his sinne Thirdly admonition to others that they take warning by our experience and example Fourthly watchfulnes lest sinne should at any time recouer that strength which it hath already lost Finally a diligent auoiding of all wicked meanes or vaine perswasions and fancies whereby either this part of repentance touching mortification and weakening of sinne or the other of rising vnto newnes of life should be hindred Explicatiō and proofe Touching the first branch of this answere which is of confessing and forsaking of sinne we must vnderstand concerning confession that although it is to be made not onely to God but also before men and of one man mutually to another yet it is not to be done in like manner nor of the same necessitie to men as it is to be made vnto God For vnto God it is simply necessarie and alwaies necessarie euen of all men insomuch as all men doe cōtinually sinne against God and in his sight and knowledge though not alwaies in like measure and greatnes of transgression And it doth properly belong vnto God onely to say I haue pardoned I will not destroy Iob. 34.31 And Psal 103.3 It is the Lord that forgiueth all iniquitie and who healeth all infirmities that is who both putteth away the guiltines and also taketh away the strength and remoueth the punishment of sin We are therfore to confesse our sins vnto God continually with as great sorrow and humiliation as may be and yet with assured hope of pardon seeing mercy is with him that he may be feared Psal 130.4 And Micah ch 7. Who is a God like vnto thee saith the holy Prophet that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the bottome of the sea Thou wilt performe thy truth to Iacob and mercy to Abraham as thou hast sworne vnto our fathers in olde time Thus therefore confession of sinne to God especially when it is ioined with forsaking and renouncing of sinne after the example of the seruants of God and according to the instructions of the word of God it hath great comfort in it Examples of this confession of sinnes vnto God withall godly sorrowe and humiliation both publike and priuate haue bene rehearsed before such as were Ezra Daniel Nehemiah Dauid Hezekiah Paul c. Read also Luk 15.18.19 20 21. The prodigall sonne is described in his repentance both to purpose and also to performe the confession of his sinne I will goe to my father saith hee and say to him Father I haue sinned against heauen and before thee I am vtterly vnworthy to be called thy sonne c. And chap. 23. The thiefe on the Crosse in his repentance acknowledgeth himselfe to haue done things worthy of death according to the generall instruction of the Prophet Hosh chap. 14 1 2. in case of humiliation saying O Israel returne vnto the Lord thy God for thou hast fallen by thy iniquitie Take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so will wee render the calues of our lippes That is thankesgiuing and praise as the Apostle to the Heb doth interpret the same chap. 13 15. The blessing and fruit of this holy and humble confession of sinne ioyned with care of forsaking it is testified in many places and namely in the chap. of Hosh euen now alledged as it followeth in the 4. verse I will heale their rebellion saith the Lord I will loue them freely for mine anger it turned away from him I will bee as the dewe to Israel hee shall growe as the lilly c. It is euident from the example and practise of Dauid Psalme 32.5.6 For wheras he could find no rest so long as he bitte in his sin Then saith he I acknowledged my sinne neither did I hide my iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah Therfore shall euery one that is godly make his prayer to thee in a time when thou maiest be found Surely in the floode of great waters they shall not come neare him Read also Ionah chapt 3.10 The holie Prouerb also is singular to this purpose chap 28.13 Hee that bideth his sinnes shall not prosper but he that confesseth forsaketh
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
seruants to the prouident grace and mercie of God As Ezek ch 18.30.31 Returne ye saith the Lord and cause others to turne away from all your transgressions so iniquitie shall not be your destruction Cast away from you all your transgressions whereby you haue transgressed and make yee a newe heart and a newe spirit for why will yee die ô yee house of Iâ—rael And our Sauiour Christ saith to Peter Simon Simon behold Sathan hath desired to winnowe you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Luk 22.31.32 And the Apostle Iames ch 5.19.20 Brethren if any of you haue erred from the truth and some man hath conuerâ—ed him Let him know that hee which hath conuerted the sinner from going astray out of his way shall saue a soule from death and hide a multitude of sinnes But yet further I would haue you shew by what means the holy Ghost doth work our regeneration and all the graces therof to wit knowledge faith and repentance with euery other grace belonging therevnto and withall the increases of the same Question Which are they Answere Principalâ—â—e and in an ordinarie course the preaching of the glad tidings of the Gospell and all the holy instructions thereof in our hearing by such faithfull ministers of the word as hee for the same purpose sendeth vnto vs. Herevnto also serueth the opening of the doctrine of the Lawe and the vses thereof by the same ministerie of preaching Moreouer diligent and reuerend reading and meditating vppon the holy Scriptures by euery one by himselfe apart as also conferring with other wise godlie Christians for mutuall edification and comfort in the clearing of necessarie questions and doubtes which at anie time arise in our mindes and therewithall the teaching and incouraging of those that are ignorant and weake Likewise the serious meditation of our Baptisme with often and due resorting to the Lordes Table Finallie earnest and constant prayer vnto God for his gratious blessing vppon all these meanes These indeed are the ordinarie meanes wherby it pleaseth the holie Ghost to worke his whole most gratious work in the hearts of all the children of God What his more immediate working is wher it pleaseth him for supplie of the wants of any of these meanes yea euen of the principall of them as in the case of infants c it is not for vs curiouslie to inquire or trouble ourselues let vs leaue it as a hidden secret to his own Diuine pleasure wisedome and with all thankfulnesse let vs for our partes make the best vse of all the blessed meanes which he hath vouchsafed aboue many others to make vs partakers of And first that the preaching of the Gospell is the principall means of our Regeneration Read Iames 1.18.19 Of his owne will the Father of lightes hath begotten vs by the word of truth that wee should be as the first fruites of his creatures Wherefore my deare brethren saith the holie Apostle Let euery man be swift to heare c. And 1. Pet. 1.22 c. Seeing your soules are purified in obeying the truth through the Spirit to loue brotherlie without faining loue ye one another with a pure heart feruentlie Beeing borne a new not of mortall seed but of immortall by the word of God who liueth and indureth for euer For all flesh is grasse The grasse withereth and the flower falleth away But the word of the Lord indureth for euer and this is the word which is preached among you Thus the whole work of our regeneration is generally asâ—ribed to the preaching of the word as the principall meanes which the holy Ghost vseth therevnto Now more particularlie touching knowledge giuen by meanes of the word and principallie by it preached and applyed to our consciences Reade Prou 1. verse 1.2.3.4.5 The parables of Salomon c. To giue wisedome and instruction c. To giue vnto the simple sharpnes of wit and to the childe knowledge and discretion A wise man shall heare and increase in learning and a man of vnderstanding shall attaine to wise counsells c. And cha 2â— 19 O thou my sonne heare and be wise And Psa 2.10 Be wise ye kings be learned yee iudges of the earth that is Submit your selues to be taught from the word of God that yee may be wise Read also 2. Corinth 4.6 c. Touching Faith by the preaching of the word read Rom chapt 10. verses 14.15.17 and chapt 1.17 By the Gospell the righteousnes of God is reuealed from faith to faith And Ephe 4.13 Till we ad meeâ— together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man to the measure of the age of the fullnesse of Christ And for repentance let that one famous example Actes 2.37 aboundantlie suffice Where also obserue according to that which hath heretofore bene noted that the lawe of God hath his office to the convincing of the conscience and consequentlie to the furthering of repentance Likwise also more priuate instructions together with the publike ministerie yeeld their helpe herevnto Rom 1. verses 11.12 and as was alledged a little while since out of the last chapt of the Apostle Iames verses 19.20 Neither is it to be doubted but as in all other learning they that are skilfull doe by teaching the ignorant growe more experte themselues so is it in the Arte of all Artes as touching those that instruct others vnto the kingdome of heauen Vnto reading also and meditation ther is a promise of blessing Psal 1.2 And Reuel 1.3 Blessed is hee that readeth and they that heare the wordes of this Prophesie And withall mark also that he requireth the keping of those things that are written therin According to that of Iames 1.22 Be yee doers of the word and not hearers onely For this must in no wise be forgotten that practise is a singular meanes of confirming yea of increasing that knowledge saith and repentance which is allreadie begonne in vs. As for Baptisme it cannot be but the due knowledge meditation of it is a means of helping forward regeneration seeing God hath appointed it to be vnto vs a signe seale therof as both our Sa Christ Ioh 3.5 And the Apo Paul Tit. 3.5 do giue to vnderstand by their speeches wherin they do not obscurely point vs to the institution and vse of this Sacrament Likewise if the fault be not in our owne selues great profite is to bee obtained by often resorting to the Lordes Table 1. Corinth 11.17 Finallie that prayer is a helpfull meanes to further Knowledge Faith and Repentance yea the whole work of our regeneration it may be discerned of vs from the testimonie of the Apostle Iude in the 20. verse of his Epistle writing thus Beloued edifie your selues in your most holy faith praying in the holie Ghost The gratious promises which God hath made vnto prayer doe euidently confirme the same Aske and yee shall
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
propagation of children And as touching her soule that also was properly created as was the soule of Adam and so are the soules of all men and women to this day Finally in respect of the most proper signification of creation euery newe and strange work or iudgement of God is diuers times expressed by the word Bara as Exod. 34 10. I will doe such miracles saith the Lord as haue not beene wrought in all the world Likewise Numbers 16.30 Likewise Isai 41.20 and ch â—8 6. and Ier 31.12 Thus much for the opening of the signification of the word to create whereby euery way may appeare the infinite excellencie of Gods making of things from all that making which is or may be attributed to man For although by the gift of God and in an artificiall imitation of his workes of nature man doth make many beautifull formes of things yet he cannot possibly make the least substance of any thing nor inspire any life or liuely and naturall motion in the least degree And euen his formes also are infinitely inferiour to the beautie of the things themselues which God formeth and beautifieth aboue all the most exquisite artificers skill NOw after the vnderstanding of the meaning of the word let vs goe forward to the matter it selfe When you say that the substance and frame and whole furniture of the heauens of the earth were created when they were nothing at all before You doe therein affirme that the world is not eternall and without beginning as God himselfe is but that in time it had a beginning Question Is not your meaning so Yea the holy Scriptures teach me to beleeue that the whole world both the heauens and the earth had their beginning with the beginning of time it selfe and that also within lesse then the space and terme of six thousand yeares It is very true as the certaine and vndoubted Chronologie of the holy Scriptures themselues ExplicatioÌ„ proofe doe euidently declare to all such as doe make diligent and religious search thereinto The which verily is the dutie of euery true beleeuer to doe more or lesse either by his owne industrie or by the helpe of others for the confirmation of his faith therein And that from thence also our faith may be confirmed concerning the appearing of our Sauiour Christ in the fulnes of time according to all the holy Prophesies thereof But this were too long a busines and peraduenture too troublesome for the present exercise Neuertheles it shal be meet and profitable for you at your leisure to read that diligently which hath beene purposedly collected out of the holy Scriptures for your instruction in this point or else to read the labours of some other The which their labours may easily come to your hands if you shewe your selues to haue anie godlie desire after the same The summe of al we wil here set downe as it is comprised in certaine verses already gathered to your hand for some furtherance of your vnderstanding and for a familiar helpe of memorie herein SAcred Genesis first of all The Scripture storie doth containe Of yeares two thousands hundreds three And sixtie eight since world began The second Booke which Moses wrote Cald Exodus of going out One hundred fortie adding sixe This is the summe whereto t is brought The third of Levie bearing name Shewes many things but eeks the skore With neuer a yeare but Numery Hath thirtie eighte and neare one more Then Deutronomie doth supply All which that yeare to want we see So all fiue bookes to thousands two Adde hundreds fiue and fiftie three Next Iosua space of 17. yeares Iudges two hundreths ninetie nine The first of Samuell fourescore The next hath fortie Dauids reigne The first of Kings from Salomon Hath yeares one hundred and seuenteene Next hundreths three fortie and fiue As by due triall may be seene This storie reacheth to the time When captiue state to Iuda fell Yea to the yeare of fortie fiue That they were thrall in strange Babell The bookes of daies or Chronicles No longer storie doe set downe Saue fortie fiue to Cyrus reigne They make increase to seuentie one Then Ezra Nehem ' Esters booke Shewe captiue Iewes sent home againe Where they abode .4 hundred yeares Yea ninetie more till Christ was slaine For thus is Daniel rightly skand I meane the speech of Angell there Who thither from thrall seuenties end Defineth seuen times seuentie yeare So then since man was first create And likewise since his wofull fall Till Christ his death t is thousands three Hundreths nine and sixtie sixe in all Whence take wee thirtie three and then There doe remaine but thousands three And hundreths nine thirtie and three Till Christ tooke flesh to make vs free Now since that time how many yeares Haue passed iust by yearely count He knoweth but little that cannot tell The summe whereto they doe amount But vse hereof what should be made Most wise may liue and still may learne Christ taking life and dying death To life doth call from sinne doth warne For as he came in base estate And staâ—ed no whit the time once come So will he hast a glorious Iudge Of life and death to giue last doome Repent therefore thy sinnes forsake Beleeue in him whom God hath sent Be sorie for all dayes and times Wherein thou hast thy life mispent Thus times and seasons if thou weigh The more exact the better stay But if thou doe this vse neglect The greater skill the worse defect Thy friend doth friendly wish thee well Let small default not much offend One yeare yea more may penne escape But Gods accounts can none amend The more full opening of these verses is to be examined from the Booke it selfe printed to that end Question But may we possibly conceiue in our minds that there should euer haue bin a nullitie or if we may so speake a nothingnes of all things Answere Because it cannot be concâ—iued by reason or compassed by our vaine or curious and confused thought therefore doe the holy Scriptures teach vs to vnderstand and beleeue it by faith as we haue learned before ExplicatioÌ„ and proofe It is Gods great mercy that he hath vouchsafed to reueale this to be so And it is our dutie in the humble obedience of faith withall thankfulnes to acknowledge the same and to restraine our thoughts from all wandrings any other way which cannot but be infinitly confused and very sinfull and perillous to our soules Onely therefore let it content vs to knowe that God himselfe was in himselfe the perfect fulnes of all in all things before there was any thing at all as well as now and euer since he hath giuen to all things their proper continuance and beeing And that we may the better helpe our selues to giue credit to the doctrine of the creation of the great world let vs consider our selues who are after a sort so many little worlds for the wonderfull manner of
he would not create them vntill he had made all other his creatures and so had prepared as it were a princely palace most stately and delightfully furnished for them Explication and proofe It is veâ—â—e true For in so much as we account it a testimonie of singular loue among our selues when a naturall father shall build his sonne a house and furnish it with all things before hand for his vse and comfort against the time that hee is to keepe house Infinitely much more great was the bountie of God toward mankind in the first creation This as was answered is as it were insinuated yea more then insinuated in that God telleth Adam that hee had prouided him all meete foode before hee had made him Yea and for all other creatures also so that Adam might well be without care either for himselfe or for them Gen 1.29.30 as was rehearsed before And specially the loue of God appeared in that hee had appointed one tree aboue all the rest to be a Sacrament and assurance of euerlasting life and happines to mankind if they would continue in faithfull obedience vnto him Gen chap. 2.9 THe last obseruation onely is now behind the which concerneth not only the commendation of Gods worke in the making of mankind but also a generall commendation and as it were a ratification of all the workes of God from the greatest to the least and from the last to the first of them To wit that all were in their kindes created verie good euery one in themselues of sound constitution and most apt to their severall endes and vses appointed of God and all of them in a perfect sympathie and consent for the vniforme conseruation of the whole world Why is this generall commendation or ratification thus set downe yea why is it so often and so particularly set downe euen sixe times before that God saw that euery part of his creation was good This is set downe to diuers very notable ends and purposes Question Which are they Answere First that the diuine nature of GOD himselfe might bee discerned euen by the nature and qualitie of his workes to witte that it is infinitely and moste perfectly good in that no euill thing but all onely goodnesse proceedeth from the same Secondly that mankinde might from the beginning be aduertised how infinitely they were bound vnto God not onely for their owne creation in a speciall degree of goodnesse and honour but also for that all other creatures were not onely created good in their owne nature but likewise very good commodious and comfortable for mans vse and the same also in so great varietie as nothing might be desired or wished more Thirdly that it might for euer bee knowne to all posteritie that man may iustly thanke himselfe as wee vse to speake for all want of goodnesse and for euery euill excesse and for whatsoeuer troublesome distemper or disorder which it come into the world or vpon himselfe That is to say he is to thanke himselfe onely for euery euill of punishment euen because he himselfe of all the creatures of this world had first made himselfe most euill and wicked through the most contagious euill of his transgression and sinne Finally the commendation of the goodnes of the workes of Gods most mightie and gracious creation being often repeated that is sixe times more particularly and â—ast of all generally it ought to bee vnto vs as a strong threefold cord yea euen of triple twine to holde vs from all thinking or speaking any euill of the least of them and from all murmuring against God what want discommoditie or annoyance soeuer wee either see or feele or may at any time expect and feare And on the contrarie to take and fasten the whole blame thereof vpon our selues alone ExplicatioÌ„ and proofe These indeede are notable good endes and purposes why the commendation of the workes of God should be so often repeated and the rather euer since the fal of mankind by meanes wherof all men grew to be ouer light and forgetfull yea very malignant esteemers both of the Lord God himselfe and also of all his blessed workes But now that we may induce our selues to be of better mindes let vs consider first of that which our Sauiour Christ testifieth in the Gospell as we haue seene before that God onely is good And of that we read in the Ep of Iames chap 1. verse 13. Let no man say when he is tempted that is when he is moued and prouoked to any wickednes I am tempted of of God for God cannot be tempted with euill neither doth he tempt any man But contrariwise as it followeth verse 17. Euery good giuing and euery perfit gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shadowing by turning And Psal â—2 1 The louing kindnes of God indureth daily Secondly iâ— must needes be confessed that although God had created and set mankinde downe a great deale lower and though hee hauing giuen them reason to shift for themselues had thought good to exercise them with the feare of many dangers as our condition is now yet had hee dealt verie graciously But seeing God vouchsafed mankinde not onely a chiefe dignitie aboue other creatures but also made them very coÌ„modious and willingly seruiceable vnto them ô how greatly doth this amplifie the largenesse of his goodnesse and mercy So that iustly may wee wonder at his goodnesse according to that wee reade Psalm 8. and Psalm 104. How manifolde are thy workes c. According also to that wee reade Psalm 31.19 and Zach 9.17 O how great is thy goodnesse Thirdly for the clearing of God from all euill or cause of euill in any of his creatures specially to the hurt and annoyance of mankinde let vs consider the gracious warning which the Lord himselfe gaue to Adam euen from the very beginning to the ende hee might preuent the danger of all euill Gen 2.17 It is manifest therefore that man not obseruing duly that gracious warning which God gaue him pulled all euill vpon himselfe and all his posteritie by his transgression and had them not imposed vpon him by creation For as touching sicknesse death and Hell c. they come in all by mans sinne and are not to speake properly and originally creatures of Gods making They are rather the decay defacing and destruction of his creation so farre as the creature it selfe could weaken deface and destroy the worke of God Hell indeede the place now appointed for the torment of the wicked may be said truly to haue beene created of God when he created and distinguished all places but it was not by creation Hell that is a place of present torment The Diuels sinne and mans sinne caused that name and vse vnto it And concerning sicknes and death and the rest that they came in all by sinne reade Rom â— 12 and chap 6.23 Let vs consider it also from that we read Hos 2.21.22
weighty in respect of God to whom alone doth iustlie belong the souereigne free bestowing and disposing of all his creatures and blessings both spirituall and also belonging to this life aboue all demande of euery why or wherfore hee should doe so or so It is proper and pertaining to God alone to saye May I not doe with my owne as I will Let vs therfore cast away all enuying at the prosperitie of other speciallie of other our fellow brethren and conuert all murmuring into a thankfull admiration at the goodnes of God which he exerciseth continuallie towards the poorest and basest of those that doe truely beleeue in him Whose outward afflictions hee doth recompence alwaies with inward and spirituall comforts and blessings as was said a little before GOD our heauenlie Father in this his vnequall vneuen course as fleshe and blood is readie to thinke of it may as one saith well be likened to a most skilfull Phisition in that hee ordereth his Phisicke according to the differing estate and condi ion of his Patients For hee knoweth that one dramme will doe as much with some as a greater quantitie of the same Drugge in another mans bodie c. So likewise the Lord he knoweth that a little headache will preuaile as much to humble one whom hee hath alreadie broken as an extreame collicke or gowte with an other that is yet of a sturdie and stoute stomacke The diuerse dealing of the Lorde therefore sheweth plainelie that hee doth not rule as a Father ouercarried with an inordinate or partiall pittie but as a most wise holie and righteous Father But admit this it may bee some will say that God as a most wise holie and discrete Father vseth the afflictions and humiliations of his children like as a Phisition vseth his bitter potions to cure the euils and sinnes which they are subiect vnto here in this life Yet how can death which to the viewe of the caâ—nall eye doth not seldome fall cruellie vppon them be counted for good phisicke and to be a healing medicine For this destroyeth euen nature it se fe And death as we may say is after a sorte the shame of all phisicke Question Howe therefore may it agree to the Fatherlie hand of God and that his Diuine skill should haue any stroke herein Most of all seeing he hath in his most gracious prouidence appointed and preordained Answere death to be vnto all his children a counter-poison against death the most speedie and immediate passage vnto euerlasting life and therein to the possession and fruition of all perfect health wealth and honour for euer and euer ExplicatioÌ„ proofe A notable proofe hereof wee read Philip 1 21 22 23 24. Likewise 2. Timot 4.8 and 1. Pet 1.3.4 c. Moreouer Psalm 116.15 Precious saith the holy Prophet in the sight of the Lord is the death of his Saints And the same againe Psalm 72.14 Deare shall their bloud be in his sight And beside this it is to be further considered that it is the good pleasure of God to take away his righteous seruants from greater euils that are after to fall vpon the wicked that remaine Isai chap 57 1. And that to this gratious ende and purpose that they should not be peruerted in their mindes to fall into errors of iudgement ouerswaied by the corruptions of the time nor carried away after common sinnes and disorders increasing ouer-strongly in the dayes wherin they liue Neuerthelesse it is not seldome seene that the Lorde maketh his seruants euen herein this world glorious by his wonderfull deliuerances and that hee crowneth them with age as with a crowne of glorie in that they are found constant in the righteous waies of God euen as it pleaseth him though death had seemed sundrie times to haue grappeled vpon them Yea and euen generallie if wee shall wisely consider wee shall finde that in common calamities God sheweth himselfe oftentimes more fauourable to his people then to their aduersaries though manie and great be their sinnes whereby they doe dailie prouoke him According to that we read Isai chapt 27.7 Hath he smitten him as hee smote those that did smite him Or is hee slaine according to the slaughter of them that were slaine by him Thou contendest with him that is with thy people as saith the holie Prophet in measure c. But hee taketh their enemies away as with a rough Spirit or blast in the daye of the Eastwinde But for all this it will peradventure be further obiected and vrged in waye of amplification that not onely particular persons but also euen whole Citties Countries and Nations professing the true religion of God doe sometimes fall before their enemies who are wicked and professed idolaters c. Question What is to be further answered to this Answere They that haue the better cause may neuertheles be guiltie of some grieuous sinnes wherin they lie without repentance for the which God in his iustice seeth meete to punish them Yea and by circumstance the sinnes of the professors of the Gospel may easilie bee greater then the sinnes of some ignorant idolaters who haue not the light of the word of God shining among them ExplicatioÌ„ and proofe It is true according to that manner of aggrieuing the sinnes of Bethsaida and Capernaum aboue the sinnes of the Sodomites c the which our Sauiour Christ vseth Matth 11.20 c. And againe he affirmeth generallie that whosoeuer he be that knoweth his maisters will and doth it not shal be beaten with the more stripes But be it that their sinnes be not more heinous yet what letteth why God may not correct them in that measure whervnto they are growne that so hee may preuent the extremitie wherevnto they would shortly come And besides it may be that in the present action of defence or reuenge vpon the enemies of Gods truth or violaters of common honestie and iustice they who haue the better cause doe not prepare themselues to deale in it with holie mindes Or it may bee they doe trust in their owne strength and doe not staye themselues vprightly vpon the Lord. The which seemeth to be the sinne of the other tribes of Israel against the tribe of Beniamin before whom they fell twice Iudges chapt 20. For this verilie wee are verie apte vnto euen to presume ouer-much in a good cause as if our owne sinnes could not hinder the successe of it in our hands But therin we may easilie deceiue our selues and therfore it standeth vs in hand to walke humblie before the Lord our God and to seeke peace with him that so he may be intreated to prosper vs euen in the best seruice which wee may possiblie be imployed in But the cauilling wittes of men will be yet still maligning and oppugning the Fatherlie prouidence of our God For by an vnreuerend prying into it they snatch at this among the rest of their quarrells that manie notoriouslie wicked both particular persons also whole Cities
the 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
Lord say thus I haue no delight in thee Behold saith king Dauid here am I let him doe to mee what seemeth good in his eyes And Psalm 39.9 I should haue bene dombe and not haue opened my mouth because thou diddest it And Psalme 119.75 And Isaiah 39.8 The word of the Lord is good which thou hast spoken saith Ezekiah to the Prophet Isaiah Read also Dan 9.7.8.13.14 and Nehem 9.33 And not to waite for the counsell of God is noted to be a fruit of vnbeliefe Psalme 106.13 For the hope of a good issue wee haue seene sufficient ground in the fourth branch That it is our duty to increase in loue toward God according to the increase of our deliuerances Read Psalm 116.1 I loue the Lord because he hath heard my voice and my prayers c. And Psalme 18. I loue thee dearely O Lord my strength It is the beginning of the Psalme which Dauid writ after that God had deliuered him out of the handes of all his enemies The fruit wherof was this that he was the more established in Gods goodnes See Psalm 3. and 23. And in the holie Storie 1. Sam. 17.34.35.36.37 And 2. Corinth 1.10 and 2. Timot chapt 4.17.18 That it is our dutie both in prosperitie and aduersitie to be thankefull to God take Iob for a notable example chapt 1.21 The Lord hath giuen and the Lord hath taken blessed be the name of the Lord. And chapt 2.10 Shall wee receiue good at the hand of God and shall we not receiue euill In all things saith the Apostle giue thankes for this is the will of God in Christ Iesus towardes you 1. Thess 5.18 Verilie there is no bit of bread that we eat in prosperitie nor any garment which we put on c. Neither in aduersity is ther the least mitigation of paine or renewing of comfort but it is from the prouident and Fatherlie hand of God who houldeth our soules in life And therfore iust cause why we should be thankfull to him for all his goodnes Both in the one estate and also in the other we ought to resolue our selues with Iob to put our trust in the Lorde though hee should kill vs. ch 13.15 It is our dutie aso to reioice in the execution of the iudgements of God against the wicked Read Psalm 58.10.11 and 64.10 and 92.1.2.3.4 And Psal 136. And Psal 119.62 At midnight saith the Prophet will I rise to giue thankes vnto thee because of thy righteous iudgements And verse 104. Seuen times a day doe I praise thee because of thy righteous iudgements And Isaiah 49.13 Reioyce O heauens and be ioyfull O earth brust forth into praise O mountaines for God hath comforted his people and will haue mercie vpon his afflicted c. Finallie wheras wee haue seene before that there are speciall comfortes appertaining to death as touching those that die in the Lord so let it not be forgotten heere that in so much as it is in it selfe a speciall fruit or punishment of sinne there are speciall good vses to be made of the due meditation of it in this respect For first it is verie effectuall to beate downe all hautines and pride of hearte in vs whilest that wee remember as the truth is that wee are but dust and that to dust wee must returne Genes 3.19 And Psalme 90.3 Genes 18.27 Secondlie it may iustlie preuaile with vs to withdrawe our heartes from all inordinate care of delicious pampering of the flesh which is but a fatting of it for the wormes Isaiah chap. 14.11 Iob. 17.13.14 Thirdlie it may iustlâ—e prouoke vs to the speedie imbracing of the feare of God and to the diligent practise of euery good and Christian dutie seeing we haue but a short tine of abiding here and because God wil call vs to an account howe wee haue spent our life Psalme 119.17.18.19 Ecclesiast 11.9 and chapt 12.14 Fourthlie it may well be vsed as a speciall remedie against hypocrisie in matters of Gods holie and immediate worship and against all dissembling deceitfull dealing towards men because nothing will giue sound comfort against death but that which is sincere and vnfained An euill conscience will betraye it selfe Matth. 7.21.22.23 And chapt 22.12.13 Last of all it is mightie to admonishe vs to holde fast the faith and loue of Christ who is the onely roote and fountaine of all comfort both in life and in death in this worlde and in that which is to come Philippians chapter 1.21 These then and all other like to these are the duties belonging to the comfort of faith in Gods fatherlie prouidence But here a doubt may seeme profitablie to be answered though something hath bene alreadie said concerning that point for the answering of it before The Danger of not beleeuing For seeing that all things are so ruled and ordered by Gods Almightie prouidence that without his blessing it is altogether in vaine to goe about to buâ—ld the house Question or to watch the citie c as wee read Ps 127. Doth not this take away and vtterlie frustrate all our prouidence or fore-cast all whatsoeuer diligence and indeuour we shal vse either in our ciuill or domesticall and houshold affaires and busines of this life Answere No it is farre otherwise God expreslie requireth and commandeth our best diligence withall holie and discret circumspection and fore-sight to serue his diuine Prouidence in verie many things for his glorie and our owne benefit and hee hath also promised and doth daylie yeelde blessing and good successe there-vnto Onely wee must take heede that we trust not in our owne wit diligence or in any lawfull meanes whatsoeuer we vse but in the blessing of the liuing God alone As touching wicked and vnlawfull meanes we must in no wise vse any of them And seeing the wisedome gouernment of God our heauenly Father is high aboue all our vnderstanding and indeuours therefore also it is our part to be content though things take not that effect alwaies which we intend desire insomuch as we may be sure that God will bring all to a more excellent passe then we could once conceiue in our mind ExplicatioÌ„ proofe It is very true and wee haue seene sufficient ground of it before Neuerthelesse God alloweth of all those indeuours which his children make according to the rules of his reuealed will and within the compasse of their callings Hee will also turne their indeuours to their blessing and reward howsoeuer for secret causes knowne to himselfe hee doth not giue them their desired and expected effect but rather the contrary as it may seeme And that God requireth our diligence and wisedome in seruing his prouidence it is euident euery where both by precept and also from the notable examples of the seruants of God Read Pro 6.6 Goe to the pismire ô thou sluggarde c Eccl 9.10 All that thy hand shall find to doe do it with all thy power c and Ier 48.10 Cursed
matter to make a crowne to wit brambles wreathed that in putting the same vpon his head they might vexe and ranch his holy skinne that way and easily cause the blood to runne down his blessed cheekes And the rather when they smite him on the head with their rods as the Euangelist Iohn reporteth that they did in the last branch of their present despite and as we shall â—aue an occasion afterward to consider of it further from the Euangelists Matthew and Marke And now likewise in that they hauing put vpon our Sauiour this base and pricking crowne of thornes do disparage it thus with a robe of purple this was to make our Sauior seem the more ridiculous in such a contrary habite For the crowne of thornes would not so much haue disgraced a beggars cloke if they had cast it vpon him as did this princely robe that paltry crowne Thus it pleaseth them to sport themselues And that nothing might be wanting to make out a full pageant of mockery they salute him thus disguised with Haile King of the Iewes as though they should say you are a goodly King are you not Long may you rule much peace may your subiects haue vnder your princely gouernment c. Thus doe the most vile and base vassalls of the earth abuse the King of heauen to their owne perpetuall destruction by his rod of yron whosoeuer of them did not repent of their most hainous sinne and beleeue in him to be their onely Soueraigne Lord and Sauiour whom they had thus wickedly scourged and scorned Thus then we see to what manner of instruments Pilate committed our Sauiour to be scourged whereby the manner of his scourging may easily be discerned But was it Pilates minde that our Sauiour Christ should be thus notoriously abused It may be peraduenture that some will imagine that this was the licentious disorder of the souldiers aboue the commission of Pilate c. Question What is to be thought of this Aâ—swer Whatsoeuer the commission of Pilate was this is certeine from the faithfull report of the holy Euangelist that he liked very well of their doings For so we reade as it followeth verses 4. and 5. of the same 19. chapter of Iohn in these words 4 Then Pilate went forth againe and said vnto them Behold I bring him forth to you that ye may know that I find no fault in him at all 5 Then came Iesus forth wearing a crowne of thornes and a purple garment And Pilate said to them Behold the man Thus then we see the hand and approbation of Pilate in all this most vnworthy and contumelious abuse ExplicatioÌ„ proofe against our most worthy and reuerend Sauiour Whereby he now supposeth that he hath done fully enough to satisfie the Iewes And to this end he wisheth the Iewes to consider that although he found no fault in him as he had often protested before though not so sliely as he doth it now yet to gratifie them most wicked Iudge that he was he bringeth our Sauiour forth with all the disgrace that he and his company could cast vpon him O extreame wickednes of the heathenish and damnable crue O admirable and most gratious patience of our blessed Lord and Sauiour But what doth Pilate winne his humorous purpose by this his practising of deuises Nothinglesse And so it is iust with God to curse those that walke by crooked waies Whereby all Iudges may learne yea all of vs may iustly receiue our instruction that if we would be blessed of God in our enterprises we must walke vprightly before him doing that directly which hee would haue vs to doe and not leane to our owne corrupt inuentions We must not onely propound to our selues good things but also we must vse good meanes to the bringing of them to passe and alwaies looke that we carry honest hearts with vs c. The which though Pilate did not but altogether erred The grouÌ„d and history of his last examination and arraignment before Pilate as one led by a corrupt and troubled conscience hee is in the end as farre from his purpose as he was at the beginning as is is euident by the words that follow in the Euangelist Iohn ver 6. Question Which are they Answer 6 When the high Priests and officers saw him saith the Euangelist they cried saying Crucifie crucifie him ExplicatioÌ„ The words of the Iewes tend to this end that it is nothing to them to see our Sauiour in a disguised habite no though he had been sharply whipped as no doubt they did well vnderstand It was his life that they sought and without the which they could no more be satisfied then the hungry woolfe or beare or Lion without the blood of the Sheepe which they had gotten as a prey betweene their teeth They are like to the couetous wilfull man they will haue all or none Pilate indeede is angry with the Iewes because they would not be subiect to his deuise and therefore saith vnto them in haughty displeasure Take 〈◊〉 him and crucifie him meaning if they would needes haue it so or if they durst for as touching himselfe he professeth to them yet againe that he found no fault in him But all Pilates anger will not serue for he hath by all meanes disaduantaged himselfe and giuen the Iewes all the advantage that might be by his cowardly and groundles declinings Herevpon therefore by occasion of Pilates words Take ye him and crucifie him they answer that if their gouernment were not restrained they had a plaine law by the warrant whereof they could and would put him to death namely say they because he made himselfe the Sonne of God The Law which they meane is the law against the blasphemer whom God coÌ„mandeth to be put to death Leuit. 24.15.16 And blasphemie is indeede a sinne most worthie to be punished by death From the which law thus they reason that if he that blasphemeth God is to die then much more he that challengeth the Godhead to himselfe and so arrogateth most blasphemously to himselfe that he is God The reason also is good and would surely be a full inditement against any man to death saue onely in the present instance of our Sauiour whom that law or reason drawne from thence could no way touch seeing he onely of all men was and is for euer the onely naturall Sonne of God and therefore very God which these wicked Iewes in their malitious wilfulnes blinded through enuie and altogether hardened in heart against our Sauiour would by no meanes see and acknowledge For then they must needes haue acknowledged him not onely worthy to liue but to be the very Lord of glory and life it selfe and therefore in stead of seeking his death to haue craued pardon of their own wicked and rebellious life and finally to haue yeelded all honour and glory vnto him BVt behold a strange thing which the Euangelist Iohn telleth vs of in the 8. verse namely that
Pilate was made yet more afraid to proceed against our Sauiour then before vpon the hearing of that word that he should be the Sonne of God And therevpon taketh our Sauiour and returneth againe into the common Hall and entereth into a new examination of him as one checked in his owne conscience for his notorious abasing of him The which also was the last examination of our Sauiour and went immediately before the sentence of his condemnation Question Let vs therefore diligently consider the whole course and order thereof Answer Which are the words of the Euangelist Let vs heare them 8 When Pilate heard that word saith he he was the more afraid 9 And he went againe into the common Hall and said vnto Iesus Whence art thou But Iesus gaue him no answer 10 Then said Pilate vnto him Speakest thou not vnto me Knowest thou not that I haue power to crucifie thee and power to loose thee 11 Iesus answered Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sinne 12 From thenceforth saith the Euangelist Pilate sought to loose him but the Iewes cried saying if thou deliuer him thou art not Caesars frâ—end for whosoeuer maketh himselfe a King speaketh against Caesar Explâ—catioÌ„ Here we haue to consider first the feare of Pilate yea his augmented and increased feare secondly his first question to our Sauiour vpon the same his increased feare thirdly the silence of our Sauiour answering nothing to the question fourthly the second question of Pilate arising from that displeasure which he tooke at the silence of our Sauiour fiftly we haue in this part of the history to consider the answer of our Sauiour to Pilates second question sixtly the last indeuour of Pilate to set our Sauiour loose and finally the frustrating of the same his indeauour Of these things therefore euen as briefly as we can And first of all concerning the increased feare of Pilate the cause of it is first to be obserued of vs which was that mention which the Iewes had made before of the name of the Sonne of God The which no doubt if Pilate had well vnderstood it would not onely haue caused him to tremble but also to haue fallen downe before our Sauiour and most humbly and supplicatorily to haue begged pardon of the great iniurie and contempt that he had committed against him He would haue beene so farre from vsing his power and authority against him that he would rather haue yeelded it vp into his hands though no doubt our Sauiour would neuer haue accepted it from him seeing he was appointed of God to another most high and excellent end But because Pilates feare was but as a flash of lightning arising from a sodaine stroke of thunder as he doth by and by cast off all feare Neuertheles he doth first aske our Sauiour whence he is as though he should say what manner of one art thou Art thou a man as other earthly and mortall men are or art thou one come from heauen what saiest thou of thy selfe Thus Pilate presumed that he might command our Sauiour to answer him at his pleasure And this is the second thing which was said to be obserued But as it followeth in the third place our Sauiour Christ knowing that Pilate made no good vse of his feare and that he was not humbled to desire to be instructed in the truth but that as he had despised his former answer in that he told him he came into the world to beare witnes of the truth so hee would as lightly reiect whatsoeuer he should now affirme concerning the Deitie of his Person or vnion of his diuine nature to the humane c. Therefore touching this point which he was not fit to heare he answereth him by most wise discreete silence the minde of our Sauiour being wholly setled to the fulfilling of the rest of his sufferings and not to seek any deliuerance at the hands of Pilat the falsnes of whose heart he did better know then Pilat did By the occasion of which silence of our Sauiour though most iust and discreete Pilate as was obserued doth in the fourth place proceede to a second question wherein he doth first no lesse hautily or imperiously then angerly reproue our Sauiour for his silence Speakest thou not to me saith Pilate And then he rendereth a reason of his reproofe saying further Knowest thou not that I haue power to crucifie thee and power to loose thee As though he should say Herein thou doest against thy selfe thou knowest not what But the matter duly considered we doe easily finde that as Pilates reproofe was vniust and indirect so his reason is altogether void of reason is no better theÌ„ a vaine presumptuous boast of a power which he had not indeed For no Magistrate no not Caesar himself whose substitute only Pilat was nor any Magistrate in all the world euer had or haue power to doe what they list to saue or destroy at their pleasure vnles they wil play the wicked Tyrants but they are limitted of God what they staÌ„d bouÌ„d to do that is they must so iustifie the innoceÌ„t righteous that they may not think it lawful for theÌ„ to condemn him they must so condemne the wicked and him that hath capitally deserued death that they may not at their pleasure without sinne against God iustifie and acquite him Pilates reason therefore is no reason but a prowd and vnreasonable boast of that power which did not belong vnto him And no meruaile though Pilate light vpon an vniust reason seeing he hath taken vpon him to reproue the iust silence of our Sauiour Wherein also as we shall further perceiue he is vtterly deceiued in that he thinketh by this his lofty and threatning speech to make our Sauiour pliable to serue his humour as if he had to deale with some timorous and fearefull spirited man For as it followeth in the fift place our Sauiour Christ sheweth himselfe to be of a most staied and resolued minde knowing perfectly both what he was to say and also what he was to doe without either the inticing or terrifying either of Pilat or of any other And therefore though he doe now answer Pilate hauing a fit occasion so to doe yet he doth it with all holy liberty of mind and spirit answering as the matter it selfe required and nothing regarding to please the humour of Pilate The which also our Sauiour doth not so much for Pilates sake or in regard of the Iewes whom he taxeth in this his answer as that he might leaue a common instruction to the Church of God concerning the ground and foundation as it were of all power and authority and also concerning the right vse of the same as well touching the Magistrate himselfe in the sentence and execution of iustice as those that doe require iustice at his hands To this end we are to consider
either part of the answer of our Sauiour the first whereof concerneth Pilate himselfe more directly the other respecting the Iewes yet so as the sinne of Pilate is secretly insinuated and reprooued therein In the first part of the answer our Sauior telleth Pilat who had vainely boasted of an absolute power as we haue seene before That he could haue had no power at all against him vnles it had bin giuen him froÌ„ aboue As though our Sauiour should haue said in more words howsoeuer thou doest licentiously boast of a power at large not knowing or aduisedly considering what thou speakest I know assuredly that it is so farre off that thou couldest doe what thou list with me touching life or death crucifying or loosing of me that vnles it were giuen thee from aboue I doe not meane from the higher power of the Emperour vnder whom thou art Gouernour here but vnles it were giuen thee from heauen euen by the diuine counsell and appointment of God the most high Ruler and Gouernour aboue all thou couldest doe neither the one nor the other nor any thing at all against me And thus doth our Sauiour Christ plainly open a speciall point concerning the mystery of his holy sufferings vnder this whole course which Pilate taketh with him both in that which is already past and in all which he knew was behinde to wit that he had not so much to doe with Pilate and his iudgement as with the diuine iustice of God before whose tribunall seate he did stand and that in all his sufferings he did susteine the wrath of his iudgement districtly bent against the sinne of mankinde the which he in that he was man did on our behalfe answer the diuine Maiesty for But the generall instruction which he intimateth and setteth downe in these words is this that according as all power and authority of ciuill magistracy is the ordinance of God according to that of the Apostle of our Lord Iesus Christ Rom. 13.1 There is no power but of God c. And as our Sauiour himselfe is by King Salomon vnder the name of the wisedome of God described to say By me Kings reigne c. Prou. 8.15.16 so ought not Pilate onely but likewise all other Princes Iudges and Rulers to looke well to the discharge of their office as they will answer vnto God and to the son of God our Lord Iesus Christ when he shall come at the last day to cal all Magistrates to giue an account how faithfully they haue discharged their offices committed to them by the supreame and almighty God Now in the second part of the answer our Sauiour Christ inferreth vpon the former that in so much as Pilate was the Magistrate of God and by vertue of his office ought to doe iustice therfore they that had deliuered him vnto Pilate had the greater sinne And this as was said doth directly concerne â—he Iewes whose sinne our Sauiour Christ aggrauateth in this respect that in seeking to put him to death and hauing no iust cause on their part they did therfore goe about to peruert the ordinance of God to make the magistrate a minister of their malice Wherin also as was further said he doth closelie admonish Pilate of the greatnes of his sin in that through his own corrupt dealing he stood inwrapped in the guiltines of the sin of the Iewes though not yet so deeplie pluÌ„ged as they were And therwithall he doth likewise giue to vnderstaÌ„d that he was in daÌ„ger to haue his part in that vengeaÌ„ce which could not but haÌ„g ouer their heads for that high iniustice which they coÌ„mitted against him that also with a most high hand Wâ—erfore as touching the generall doctrine of this latter part of our Sauiour his answer to Pilat it is this that all inferiours euery one in place of subiâ—ction stand th bound euen for that reuerence which they beare vnto God himselfe to take heede that they neuer goe about to peruert the iudgment seat of iustiâ—e by any wroÌ„g information or accusation or by any other corruption or accusation whatsoeuer vnder the pa ne of his high and heauie displeasure And proportionablie that all other in their infeâ—iour places callings be carefull iâ— the Lord both how to rule and also to obey as well in the familie priuatâ—ly as in the town or Citie publikely and in the church also as well as in the common wealth as weare further by the grace of God hereafter to obserue For God will â—all all to an account And as hee hath giuen anie power as a grace to those that haue it according as Kings and Princes doe in their stiles worthâ—lie and honourablie acknowledge that they are such as they be by the grace of God so God looketh and so he may iustly that all doe behaue themsâ—lues gratiouslie in their places as instruments both of his holy iustice and also of his clemencie and mercie and not of their rigorous wilfulnes and tyrannie whereby they should alter their owne gratious stiles as beeing such as they are by the anger and wrath of God rather then by his fauour and grace Thus much concerning the most wise and seasonable Answere of our Sauiour Câ—rist by occasion of Pilates vain boast of his power and autoritie to the preiudice of the most Souereigne power and autoritie of God Nowe in the sixt place concerning that which followed vpon this last examination of our Sauiour on Pilates parte it was as the Euangelist testifieth this that thenceforth he sought still to loose our Sauiour but on the Iewes parte that they by their outragious impoâ—tunitie doe frustrate the indeuour of Pilate notwithstanding his manifold attempts to the contrarie In Pilate â—herefore we may well obserue at the least a great shewe of some regard of iust ce or rather of auoyding the extremitie of iniustice whervnto he was most vehementlie solicited and importuned And the rather because hee continueth in his manner to pleade the innocencie of our Sauiour although our Sauiour no waye sought to make him inclinable to shewe him anie fauour aboue that hee in his owne conscience did see the equitie of his cause but carieth himselfe in such vprightnes that with all holie wisedome and modestie hee hath euen now last of all verie grauely reproued Pilate of his vaine prowd boasting of a power aboue that which was communicated vnto him A â—hing verilie which men of lower place theÌ„ Pilate yea which men of lowest plâ—ce will hardlie indure that is to heare the particular reproofe of their sin therefore may well be set to schoole to learne this lesson of a heathen man But yet so as we be all carefull to shewe forth a more constant fruite of reproofe then Pilate did so settle our consciences vpon a better ground then he settled his For in so much as he had not a cleare conscience neither looked vp directly to God but sought rather to please men theÌ„ God to do that
their reuiling of him wagged their heads malapâ—rtly according to that whereof the Prophet complaineth propheticall Psal â—â— 6.7 I am a worme and not a man a shame of men and the contempt of the people All they that see me haue me in derision they make a mow and nod the head c. Concerniâ—g the which bitter kinde of gesture in expressing derision reade also Psal 44 14. where the Church complaineth of it And 2. King 19.21 the like gesture ioyned with derision though ascribed to the Church against the presumptuous pride of the King of Ashur by some good interpreters The contemptuous speeches being in themselues very bitter and taunting were vttered with great vehemency as also it appeareth by the interiection of contemptuous insulting or reiâ—ycing against our Sauiour which the Euangelist Marke expresseth Hey say they c. The speeches which they vsed to the reproching of our Sauiour were of two sorts The one was an vpbraiding of him by a false imputation of misconstrued words which he should haue spoken as we haue already seene three yeares before These words they vse as a skornefull description or nicknaming of our Sauiour Christ Thou say they that destroyest the temple and buildest it in three daies and then they reproch him as not being able to saue himselfe and therefore altogether vnlike to be a Sauiour of others This is their first reproch as touching the title Sauiour belonging to Christ like as the Rulers had reproched him before so that it appeareth they were all schollers taught in one schoole and hauing like Master were like schollers c. The same also is to be considered concerning their second branch of reproch which was against the title of Son of God in that they say If thou be the Son of God come downe froÌ„ the crosse as though they should say hereby â—t appeareth wel that thou dost falsly boast thy selfe to be the Son of God and to haue a diuine power because a few nailes are able to hold thee to the crosse that thou art not able to stir either haÌ„d or foot for the reliefe of thy selfe Thus did the Passengers of the Iewes comming vpon the occasion of the execution most profanely and contumeliously mocke and deride our Sauiour so that what they were behinde in time that they supplied by their intempâ—rate zeale and so made themselues companions with the rest in the outrage oâ—â—heir sinne Now the last sort of the reprochers and reuilers of our Sauiour were the theeues which were crucified with him The which yet we are from that which the Euangelist Luke writeth compared with Matthew and Marke to vnderstand as we must put a great difference betwixt the one of the thieues and the other For although it behoueth vs to conceiue from that which Saint Matthew and Saint Marke do write that at the first both the thieues were a like wickedly minded yet within a while the one of them was altogether made another man by the wonderfull mercy and miraculous working of the Spirit of God and our Sauiour Christ in the heart of the poore miserable and sinfull man of a miserable sinfull and damnable wretch that is of one worthy to haue beene condemned for euer to hell made a most blessed and happy child of God adopted to be an inheritor of eternall saluation And therefore it is that the Euangelist Luke doth absolutely report and as it were brand the one of them onely for a railer If wee would know what the railings of both the thieues were in the beginning the Euangelists Matthew and Luke tell vs that they were the same whereby the Rulers of the Iewes mocked him And indeede as was obserued in the beginning they were as the ring leaders or lords of the misrule to all the rest and so the authors of this hainous sinne of mocking euen as they were of the crucifying it selfe All these reuilings were no doubt grieuous vnto our Souiour and increased the dolours of his soule For seeing Lot vexed his righteous soule to see and heare the vnlawfull deedes of the Sodomites 2. Pet. 28. much more was the righteous soule of our Sauiour Christ to see and heare these blasphemies of the wicked Iewes according to that we reade Psal 22. and Psal 69. Seeing also it was as the breaking of Dauids bones wheÌ„ they said to him where is thy God and Ps 42. The same no doubt was much more greeuous to our Sauiour Christ c. But now touching this part of the holy story let vs consider of it furthermore from the report of the Euangelist Luke I meane first touching the obstinate continuance of the impenitent and obdurate thiefe in his railing and then also concerning the miraculous and most gratious conuersion of the other which as we may remember was reckoned to be the fourth thing worthy to be diligently marked of vs within the space of the first three houres wherin our Sauiour Christ continued vpon the Crosse To this end therefore let vs heare the words of the holy Euangelist Question What doth he write of this excellent matter Answer His words are these chap. 23. verses 39 40 41. 39 And one of the euill doers which were hanged railed on him saying If thou be the Christ saue thy selfe and vs. 4â— But the other answered and rebuked him saying Fearest not thou God seeing thou art in the same condemnation 41 We are indeede righteously here for we receiue things worthy of that we haue done but this man hath done nothing amisse 42 And hee saide vnto Iesus Lorde remember mee when thou commest into thy kingdome 43 Then Iesus said vnto him verily I say vnto thee to day shalt thou be with me in Paradise Explication In these words of the holy Euangelist we haue laid before our eyes first the obstinacy of the one thiefe continuing in his railing and then the repentance of the other with the fruit and benefit thereof euen eternall happines and saluation assured vnto him by our Sauiour Christ First therefore from the euill practise of the impenitent thiefe let vs conclude the third point of the second part of the story concerning the execution of our Sauiour to wit the railings and mockings of all sorts against him and so come to the fourth point to be considered therein In this wicked and impenitent thiefe we are to obserue the greatnes of his sin in railing against our Sauiour not onely from his speech but also froÌ„ some other circumstances not to be neglected of vs for our owne admonition And first because hee giueth himselfe to railing at such time as there being but a step as we may say betwixt him and death he ought now at the last to haue lamented and bewailed his owne damnable life And though he could not haue apprehended Christ now crucified with him to be that very Christ the only Sauiour of sinners yet hee ought most humbly to haue craued mercy and forgiuenes of his sinnes at the hands of God for his
Christes sake according to his promise whosoeuer he should be This at the least he ought now at the last to haue done death so neare approaching The which because he mindeth not but contrariwise addeth sinne to sinne as it were drunkennes to thirst as the Scripture speaketh yea seeing he doth that which being duly weighed shall be found more grieuous then any other of his former sinnes this of it selfe is sufficient to argue the exceeding greatnes of his wickednes But besides this his sinne may be discerned to be yet so much the greater because he raileth at him who neuer gaue him any occasion wherby he should be prouoked to take stomacke against him as the Rulers of the Iewes might haue pretended though altogether vniustly insomuch as he did most earnestly reproue them for their great and grieuous sinnes of hypocrisie ambition couetousnes false interpreting of the holy Scriptures c. And also because this thiefe doth it then when it cannot be thought that he should haue any way to benefit himselfe by flattering of the Ruler insomuch as he had his iudgement and execution already So that it must needs be iudged to be of extreame and sheere diuellish malice rather then it he had done it onely before hee was condemned or while he had not yet been nailed to the Crosse as we shall haue occasion to note further from the rebuke which the peniten◠thiefe giueth him speaking by the Spirit of God afterward Thus the circumstances doe amplifie the sinne of this most miserable man The manner of his rayling speech doth in it selfe and as it were from the owne bosome likewise sufficiently bewray it selfe For in that he saith If thou be the Christ saue thy selfe and vs he doth not with an humble heart and of simplicity desire our Sauiour to shewe by such a token that hee is the true Christ that he might be moued thereby to beleeue in him No nothing lesse but his meaning is flatly to renounce him as not being the Christ because he accounteth him vnable either to saue them or himselfe Or at the least his meaning is flatly and contemptuously to renounce him as not being the Christ vnlesse he may see and find him to worke that work which he presumptuously and temptingly prescribeth vnto him Now therefore what man among our selues must not needes take in very euill part the request of such a proud begger as should professe vnto vs that if wee will not giue him that which he demaundeth he will not account vs to be any good or honest men but that we are vnmercifull and cruell persons c. So then both the speech of this railer in it selfe as also all circumstances going therewithall doe euidently shew that the sinne of this man in this his rayling was exceeding hainous A fearefull example to admonish vs all to take heede of entering into any euill course of life presuming of repentance at the last for we may see how easie it is for a man to be deceiued in such a conceite yea how easie a thing it is for a man to be hardened more and more to his dying day yea to the last houre and moment hee hath to draw his breath though hee haue neuer so mighty occasions to moue him to repent as we see this thiefe had For he falleth to railing notwithstanding hee hath a most excellent patterne of patience in our Sauiour neither doth he come to any remorse notwithstanding he is rebuked most wisely and perswaded withall by him that was his fellow thiefe whose example of repentance is also most notably layd before him But to conclude this third point of our second part of the most holy Storie of the sufferings of our Sauiour Christ in the time that he was executed that wee may rightly vnderstand it to our full instruction and comfort wee must not onely no nor principally consider the malice of all sorts of these mockers and scorners of our Sauiour who for their parts did nothing therein but increase their own damnation vnlesse happily it pleased God The groūd and history of his leading to be crucified to magnifie his mercy in shewing them their sinne and giuing them true repentance as we doubt not he did of his infinit goodnes to some of them as appeareth in the continuing of the Storie in the Acts of the Apostles but wee are chiefly to looke vnto the most holy and pure iustice of God in all the reproach cast vpon our Sauiour for our sake to the end he might in the willing and patient enduring of it satisfie Gods iustice in bearing the shame and reproach which was due to vs for euer for our damnable pride all other our grieuous sinnes and sinfulnes against the maiestie of God and that he might bring vs into his fauour againe For to this end no doubt and not otherwise did our Sauiour Christ beare the sorrow of all these things which were certainly very grieuous and bitter vnto his most holy and righteous soule in seeing and hearing the wicked misdemeanour of all sorts of his beholders so deepely inraged by the diuell beside that we cannot but vnderstand that his hanging vpō the Crosse by the stay of his sore wounded hands and feete must needes be dolorous to his holy body So that both inwardly outwardly he is a man of sorrowes for vs as the Prophet Isaiah said of him long before ch 53. of his holy prophesie These things thus considered now we come to the fourth point of the second part of his execution that is concerning the miraculous conuersion of the other thiefe within the space of the first three houres wherein our Sauiour continued vpon the Crosse And herein wee are to obserue the exceeding great goodnes and mercy of God and our Sauiour Christ euen as before we obserued the exceeding great sinne and obstinacie of the vnrepentant thiefe For vndoubtedly it was the diuine purpose of God to giue speciall glory to his sonne our Sauiour euen in that whereby his persecutors sought his disgrace to the vttermost that they could They crucified him in the middest of two thieues accounting him and desiring that he should for euer be accounted more vilie off then any common malefactor But God so disposeth of the matter that according as by the title set vp ouer the head of our Sauiour he proclaimeth him to be the King of his Church and a Prince of the saluation of his people so by this most gratious effect he doth really cōfirme the same both in that he doth most miraculously gratiously turne the hart of this thiefe by the spirit of his Sonne the whole Trinity consenting and coniointly working this worke for a mirrour of his grace and to manifest the admirable efficacie of the sufferings of our Sauiour before God euen while he was at this time in the induring of them and also in that according to the request of the repēting thiefe who desired our Sauiour to remember him in his kingdome
his whole life dissemble or pretend that which was not in truth at the point of his death when truth especially is required and wherein God is is especially most neere to iudge and trye the heart How could he that was perfectly righteous sin through any impatieÌ„ce or by charging God with any vnrighteousnes as if the most dutiful Son should disgrace his most honourable Father Finally how should he that calleth God his God yea most earnestly and with a loud voice calleth him so and that in the hearing of all yea who insisteth in it with an instant repetition O my God my God Yea and acknowledgeth him the almighty God able as wel as willing to succour deliuer out of the deepest most daÌ„gerous gulfe of distresse that may be for so the word Eli signifieth as if he should haue said in our language O my mighty God my mighty God how therfore I say shuld we think that he should despaire yea that he should haue any the least distrust either in the good wil of god toward him whom he calleth in most speciall maner his God or in his power whom he acknowledgeth to be almighty God forbid that we should either to the dishonour of our Sauiour himselfe imagine any such thing against him or to the weakening and destroying of our owne faith For if he were not perfitly righteous euen to the death how would we be iustified by him in the sight of God And if hee had not beene God in our nature without seperation how should he haue preuailed against the most heauy wrath of God which for the time had ouerwhelmed him for our infinite and most hainous sinnes and for the sinnes of all the elect How then may it be said are we to vnderstand the words of our Sauiour who though he calleth God his God saith neuerthelesse Why hast thou forsaken me Question What are we to answer to this Answere We are to vnderstand them as a most humble and dutifull supplication to God his heauenly Father bewailing and lamenting the extremitie of that dolour and torment both of soule and bodie which he had now continued in a long time for the sinnes of his redeemed people maruailing withall through humane infirmitie though without all sinfull passion of minde the Deitie of his Person also hiding as it were and withdrawing it selfe from the humanitie as touching the comfort thereof though neuer seperated in respect of the secret and effectuall power and presence of it that he hauing in nothing offended God nay in all things hauing beene most perfectly obedient to him yea both in nature and will most nearely knit vnto him should all this notwithstanding remaine still thus long void of all comfort yea full of all humane confusion and torment as if he had beene one vtterly reiected and cast off by God into the state and condition of the damned in hell though therewithall he knew that it was vnpossible that he should finally and for euer remaine and abide so This was indeede so farre as wee in our shallowe conceites can comprehend the minde of our Sauiour though no doubt he apprehended more in the vâ—tering of these words both touching the infinite wrath of God cast vpon him for our sinnes and also touching the infinite mercie of God in minding for his sake to forgiue them vnto vs ExplicatioÌ„ together with the punishment of them then we can reach vnto Hee meruailed not that the wicked should so so molest him but that God himselfe should so long delay his helpe and remaine as it were an aduersarie against him Yet so dâ—th our Sauiour maruell and complaine as he hath in nothing more notably declared the perfection of his most holy obedience and the perfect vnion of the diuine nature with the humane then in this that notwithstanding he was and had continued in this most dolefull and lamentable estate so long a time as was aboue all humane strength to haue indured yet hee beareth it most patiently in respect of our sinnes for whom hee suffered onelie bewayling and as we may say bemoaning his pittifull estate as it were into the bosome of God nothing doubting but his owne innocencie and righteousnes together with his most holy prayer and sufferings should now at the last in due time be in due sort that is most gratiously regarded of him not onely on his owne behalfe but also for the eternall benefit of all the elect This most excellent minde of our blessed Sauiour insomuch as it is notably expressed by the faithfull seruant of God M Beza whom he hath made wise among many other to be an excellent interpreter teacher of his wil I will for a further declaration of the minde of our Sauiour in these words alledge that which he hath publikely preached and written to the sâ—mâ— end The words of this faithfull seruant of our Sauiour Christ are these In primis inquit hoc positum esto vocibus istis non exprobrationem non iudignants animi auersationem contineri quasi Iesus Christus cum Patre contenderet rationem huius tractationis exposceret nec enim ad eum vt Deum suum quidem iterata voce Dei sui se conuertereâ— sed lamentabilem esse vocem animi in summis angustijâ— posiâ—â— quidem filij ad Patris omnia iussa obsequentissimi sed qui seipsum in hoc agone â—um in tuctur putat nisi aliunde sibi auxilium feratur fore prorsus imparem tanto ferendo oneri quae sibi essent imposita perficiendi ad optatum finem deducendi quasi Patrem his vocibus compellaret Euge Pater ad sum quidem volens in eo statis in quo esse me voluisti sed furoris tui sensus hos gemitus extorquet dum miror qui fieri posit vt nullum sentiam tui fauot is virtutis praesentiam sine qua tamen quod tu in me vis efficere ego volens sponte in omnibus tibi parere cuâ—io nunquam suum sortiri possit eâ—itum Ab hoc igitur puro integro sonte querela ista manauit iam olim a Dauide totidem verbis dictata de seipso etiam in maximis suis angustijs verba faciente Psal 22. sed tanquam Iesu Christi figura quod ex Psalmi reliqua parte fit conspicuum Obiter autem maâ—na inaequalitas hac in parte inter figuram et veritatem est obseruanda Nam Dauidis hunc Psalmum scribentis afflictissimus calamito sissimus status infiniâ—â—s partibus erat inferior passionibus quas in cruce Christus patiebatur siue causam siue mensuram siue etiam effecta consideremus Praeâ—erea licet Dauid non sine fide spe prâ—ces illas fuderit tamen quod in perfectissimorum etiam Deifiliorum optimis operibus contin it humanum aliquid passui est ac proinde reliquiae superfuerunt vitiositatis quum fides nostra semper incredulitate mixta sit spes aliquo â—effidentiae
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
answerably take pitty vpon them For that is of purpose repeated in many places of the same Epistle But in this point many things seeme to haue deceiued some First because they haue not distinguished what is to be attributed to whole Christ that is agreeable to either nature conioyntly or in that he is both God and man in one Person and againe what is to be attributed to the same Christ in the abstracts agreeable to either of the natures apart that is either to his humanity or to his Dietie Furthermore this hath deceiued them that they haue not considered that there is a peculiar respect to be had of that time wherein it behoued that maÌ„ should be altogether after a sort forsaken of God as he himselfe crieth out vpon the Crosse Not so indeede as though God were seperated from man for if that had beene so he could not haue beene our Sauiour by death but so farre forth that he did not exercise that his power in man for the time insomuch as otherwise the satisfaction could not haue beene sufficient vnles man had felt God in very truth most wroth not properly or simply against him but against our sinnes In the last place this hath deceiued them because they haue thought that the affection of feare and of this astonishment whereby he feared lest being ouer-whelmed with euills he should sinke vnder them or should be swallowed vp of death could not arise from any other thing then from distrust and therefore that it could not be incident to Christ But I demand of them what then they doe thinke that Christ feared was it the torment of the body verily that is something for he was man and nature abhorreth anguish But we would be ashamed I thinke to finde that constancy wanting in Christ which is euident to be seene in so many thousand of Martyrs Anaisthesia For I say nothing of the sottishnes of profane men nor of the hypocrisie or madnesse of any Wherefore it must needes be some other thing that I doe not say affected Christ but which did so strike him as we haue no where at any time such an example extent of such a commotion For he is not onely said to feare greatly ecthambesai and to be greeuously distressed ademonesai which signifieth to be in a perplexed estate Vocabulum ademonem significat â—rae maerore concidere animo inopem consilij esse vt idem Beza Hom â— in Hist Passionis and not to know what to doe perplexum inopem consilij haerere Mark 14.32 but also now saith he my soule is troubled and what shall I say Father saue thou me from this houre And what meaneth that thrise repeated saying Father let this cup passe from me What this that he sweateth drops of blood falling downe euen to the ground What that he crieth out with so earnest a crie that he was forsaken What example of amazednes shall we finde like to this I pray you wherefore it is some other thing that vrgeth him so exceedingly that is he beholdeth that horrible and more then infinite waies terrible iudgement of the Father being angry He being one man fraile mortall and weake beareth not some sinnes of one man but all of all the elect And doe we meruaile that he is greatly afraid that he is amazed that hee is troubled that hee weepeth that he crieth out that hee doth after a sort intreate those things which cannot well stand together that he sweateth blood that he crieth out that he is forsaken But for all that he neuer distrusted Be it so who doubteth of this But then feared he not to sinke vnder the burthen and lest he should be swallowed vp of death This I doe earnestly deny Vpon what ground I doe it it shall from hence be easie to discerne If you looke vnto the words hee doth not pray that his minde may be strengthened but that hee may be deliuered out of a danger Father saith he saue me from this houre And last of all he saith not O my God doe not forsake me for he must after a sort be forsaken for a time that he might be receiued but he saith O my God my God why hast thou forsaken me And are not these the words of a man thinking himselfe to be at the last cast vnles he be deliuered out of this present danger And are not these the words of a man crying out as if he had already perished in the gulfe it selfe Truly we cannot iustly deny this but the matter it selfe will reproue vs. What then Is hee altogether out of heart Did the author of our hope despaire Farre be it from vs so to thinke but euen here we haue a most perfect description of the ground of our consolation For by how much we doe see the eternall Sonne of God made the more abased and abiect for our sake sinne still excepted we can so much the lesse doubt either of the goodwill of the Father or of the satisfaction made for vs by the Sonne Now the state of the matter is this In euery vehement commotion or perturbation of the minde of the which sort this no doubt was if any other were euer in any man the minde is so wholly taken vp and busied that the speedy proceeding of the powers of the minde is greatly hindered insomuch as euery power holdeth the whole matter in longer suspence For examples sake if our mindes being at libertie from euery other thought we shall touch any thing which may gently affect vs euen in one moment of time the externall sense which is affected carrieth the whole matter to the common sense and from thence to the iudgement and the iudgement forthwith deteâ—mineth that it is this or that which we haue touched neither can any motion be comprehended of vs in our minde more quicke then this But if so be we shall touch any thing extreamely hote or colde the whole minde is so taken vp with griefe that er while either we doe not inquire what it is or else we are faine to aske of other or else to take counsell from our other senses and that happeneth not onely to those that are not aware but also to those that haue well bethought themselues both because of the weakenes of our nature and also because of that most neare mutuall affection of all the faculties or powers among themselues the which no doubt is the cause that forgetting their owne proper office doe runne hastily together for their mutuall succour Hence come those perturbations vppon sodaine motions of the which the minde once quieted and euery power doing his office it doth so repent vs that we wonder at our selues that wee should come to be at this point Now it is necessary that we should consider this naturall proceeding in Christ if so be wee minde to acknowledge him to be very true man not such a one as he is now as touching the infirmities of the flesh all which he hath now
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâ—mity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but â—ather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâ—den Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâ—e he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren
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
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
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
after restoreth them And Dauid saith the sorrowes of death compassed me and the terrors of Hell laide hold on me This is an vsuall exposition receiued of the church and they which expound this Article thus giue this reason thereof The former words was crucified dead and buried doe continue say they the outward sufferings of Christ now because he suffered not onely outwardly in body but also inwardly in soule therefore these wordes he descended into Hell doe set forth vnto vs his inward sufferings in soule and when he felt vpon the crosse the full wrath of God vpon him This exposition is good and true Such is the excellent and sound interpretation of these three faithfull witnesses concerning the greatnes and grieuousnes of the sufferings of our Lord Iesus Christ whose testimonies may worthily be mentioned in stead of many who both before and since haue with like faithfulnes witnessed the same and may stand us in speciall good stead to helpe against both the defectiue expositions of some hucksters who goe about to deceiue vs with their nine pennie harps in stead of whole and true currant shillings and with gold wanting so many graines as may iustly be refused without further allowance though wee doe not charge them with the false coyne of brasse and copper as also against their carnall and vnsauorie cauills vniust imputations and causeles confutations to the discredit of this most holy doctrine For whatsoeuer may be pretended to the contrarie by such as in this case as hath beene truly affirmed bable out that which they knowe not because they neuer earnestly considered what it is nor of how great importance that we are redeemed from the iudgement of God let vs as the truth it selfe requireth be resolued of this that the sufferings of our Sauiour were euery way so great for vs that we cannot possibly erre in conceiuing of them to be greater then they were but rather that wee shall alwaies come short of the full comprehension of the grieuousnes of them And therefore no doubt did our Sauiour himselfe vpon the crosse so mightily and plainely publish them by sound of voice aboue humane strength that he might not onely pierce the high heauens that his complainte might come vp before God but also to pierce deepe not into the eares alone of the hearers but euen into the deepest ground of their hearts to awake them both at that time and vs to this day by the preaching thereof to thinke most seriously of them as being farre aboue all our thought For seeing they amazed our Sauiour himself yea euen from the beginning of them that he was at a stamme what to say and now at the ende is after a sort confounded to feele himselfe as one for the time forsaken of God not onely for want of comfort but also for extremitie of anguish both in body and soule how should we thinke that we are able to attaine to the full and perfit knowledge of the measure of them but onely so farre forth that we knowe and beleeue that they were to vs infinite and aboue the measure of our knowledge and knowne to Christ himselfe alone in the infinite wisedome aed commiseration of the diuine nature Away therfore all nice mincing and carnall interpreters of this high miserie which vnder a a pretence of singular holines and fauour to Christ doe deepely dishonour and profane both it and him and suffer themselues rather to be led by the spirit of Sathan who secretly bewitcheth them then by the spirit of Christ who hath thus loud and openly with stronge and mightie voice vttered the exceeding greatnes of his owne most deepe miserie and all for vs that he might deliuer vs from infinite and perpetuall calamitie and make vs partakers of eternall glorie To him therefore be the full infinite and endles glory of all his sufferings infinite in measure and valewe though finite in time by the infinite power and grace of his deitie which must of necessitie swallowe vp all torment with death and hell it selfe in full and perfite victorie Amen Hetherto of the first of the foure speeches of our Sauiour more immediately before his death nearely approaching and by occasion thereof a generall rehearsall of the whole doctrine of the Gospell concerning the incomprehensible greatnes and grieuousnes of his sufferings for our infinite and most hainous sinnes both for ours and for all the elect Hereunto before we proceede to the second we are to adde in the order of the holy storie the consideration of that most wicked and profane mockerie which some of the hearers make at this most graue and dolefull lamentation of our Sauiour For say they by and by This man calleth Elias And other saide Let be let vs see if Elias will come and saue him Or as the Euangelist Marke saith in the same sence If Elias will come and take him downe O most profane and licentious impietie Who would haue thought that the fearefull and strange darkenesse of three houres long before which no doubt damped them aâ—l and put them to silence could no more preuaile with them then that immediately vpon the renewing of the light they should returne to the like wickednes againe But herein the holy prouerbe is true chap 27,22 Though thou shouldest bray a foole in a morter among wheate brayed with a pestell yet will not his foolishnes depart from him And we may eâ—idently see in these the nature of all such as be voide of the true grace and feare of God who although they cannot but for the present bee stricken with the speciall declaration of Gods diuine power and anger yet so soone as God taketh away the tokens of his wrath they make but a mocke of his iudgement as Pharaoh and his people did sondrie times vntill at the length he brought a most fearefull destruction vpon them euen as these Iewes also and other wicked people did not long after this their contempt of his fearefull threatening by this extraordinarie darkenes which he sent And would to God we our selues did not too lightly and forgetfully passe by the admonitions which God hath sent vnto vs by earthquakes c. the which for a time haue something affected vs. But let vs come to consider a litle what their mockerie was Behold he calleth Elias say they A thing which they could not easily haue spoken of further from the mind of our Sauiour who knowing and feeling that he had immediately to doe with the maiestie of God yea so as no Angel or any creature could comfort him and therefore in the garden minded not the Angel that came to offer his seruice vnto him but being in an agonie praied the more earnestly to God who alone must be his comfort there is no doubt but that he litle regarded to seek to Elias for helpe at this time Neither did these think as they spake but onely through contempt they drawe the most graue and dolefull words of our Sauiour Christ into a most
ridiculous and vnsauorie iest For by occasion that our Sauiour speaking in the holy language or in the Syrian tongue of neare affinitie with it calleth him Eli that is my God and doubleth his speech see say they he calleth for Elias and so they tosse this speech one to another as though they should say he calleth vpon God but he may as well looke for helpe from Elias as thinke to find helpe with God The name of Elias is indeed a word that signifieth God yea the Lord my God the which no doubt was giuen vnto him as a profession of the faith of his parents according to the couenant which God made with his people to be the Lord their God Elijah The Lord is my God And our Sauiour doth in his words in special maner looke to the promises of God made to him as the ground of his couenant toward his people but nothing at all to the person of Elijah If it had bin his pleasure to haue come downe from the crosse he would haue done it without the helpe of Elijah Let vs therefore leaue these scorners branded for euer with their owne iust reproch for this petulancie and wanton mockerie in so graue a matter as this was aboue all other that they had to deale with And let vs by beholding their shame take warning that we do neuer thinke or speake lightly of any of the graue matters and mysteries of God but cleane contrariwise let vs by all meanes both by thought word and deed giue all the honour and glory that we can vnto them and specially in respect of those things which doe concerne our most reuerend and blessed redemption NOw let vs come to the second speach of our blessed Lord and Sauiour which was this I thirst A short speech indeed but that which containeth matter of great and large moment as we may perceiue by that report which the Euangelist Iohn maketh of it as hath beene rehearsed before Let vs therefore from his report consider of it We cannot denie but the vineger was giuen to our Sauiour in mockerie rather then of good will to quench his thirst answerable to their deriding speeches at the same time as wee haue alreadie seene And like enough that they might euen of purpose offer him their vntooth some potion to drinke oftener then once to molest and trouble him therwithall But seeing we haue already taken our leaue to leaue them with their wicked scoffings let vs now looke onely vnto the most graue and holy mind of our Sauiour in these words I thirst according to that as was said which the Euangelist Iohn maketh report of them vnto vs. He therefore giueth vs plainly to vnderstand that although our Sauiour Christ could not but thirst and that from a most vehement and continued drought more vehement then that of Sampson Iudges ch 15. verse 18. or then Dauids thirst 2. Sam 23. verse 15. he hauing passed through many most hote and tedious brunts for so many houres both on the crosse and before his fastening therevnto yet that hee might in complaining of his most naturall and vehement thirst make it manifest that he thirsted more to doe the will of God and to procure our saluation then to take any bodily refreshing the Euangelist Iohn telleth vs that he spake of his thirst to the ende that the Scripture might be fulfilled in this behalfe And that for the same cause he did now tast of this vnpleasant drinke though he had refused before to tast of it So then it appeareth plainely that our Sauiour was most willing to indure the vtmost of that crosse which was laid vpon himselfe and whereunto he was afterward fastened to the end he might make a full satisfaction for our sinnes that there might be no after reckoning no not so much as for one farthing as we may say vnpaied rather then in the least thing to seeke his owne priuate and naturall reliefe And this is a very weightie and worthy matter for vs all very diligently and thankefully to muse and meditate vpon as wee shall haue occasion in the comforts and duties to call to minde againe But in the meane while for the clearing of this point let vs not neglect the diuine prouidence of God whereby it came to passe that these scorners in vsing their diligence though mockingly to reach our Sauiour vineger did fulfill that which was foretold almost a thousand yeares before by the spirit of prophesie as we read Psal 6â— 20.21 Rebuke hath broken my heart and I am full of heauines and I looked for some to haue pitie on me but there was none and for comforters but I found none For they gaue me gall in my meate and in my thirst they gaue me vineger to drinke This was indured of Dauid to speake metaphorically and typically for he found a hard diet from the hand of his persecutors but it was really and properly fulfilled in our Sauiour Christ Thus much for the interpretation of the second speech THe third followed immediate after that hee had receiued that is after that hee had drunke the vineger that was reached vnto him by a sponge put vpon an hyssop or as some doe thinke rather vpon a Rosemarie stalke lengthened as Matthewe and Marke declare by a reed Piscator in Ioh cap 19.27 in Scholijs a cane reed as it is like whereunto the end of the stalke was put that it might be long enough to reach vp to the mouth of our Sauiour vpon the crosse The speech of our Sauiour was this It is finished A short speech like to the former and of the like weight of a more large and generall extent as we are now to consider For it containeth a most large and holy testimonie euen from the sacred mouth of our Sauiour who is the truth it selfe that all things appointed of God to be indured of him in his passion were now at the last point yea that all whatsoeuer was either foretold by the holy Prophets or prefigured in the lawe were now fulfilled euen vnto the point of death So that nothing remained at this instant for the perfecting of the most holy sacrifice which he was to offer vp for the satisfaction of Gods iustice and for the eternall redemption iustification and sanctification of all the elect of God but euen the last act as we may say of the passion which was death it selfe and therein the surrendering vp of his soule into the hands of his Father So that here wee haue a most full and perfect ground to proue the absolute perfection of the sacrifice of our Sauiour Christ in that hee offered vp himselfe to be a propitiation for our sinnes and for the sinnes of all the elect from the beginning of the world to the ende thereof when once he had died the death For now there was nothing else remaining as we may say but the actuall passion of death it selfe But the consideration of this perfection of the sacrifice wee will
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.
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
mischiefe practised euen against the Person of the Creator The grouÌ„d and history of his Death as the most wicked practise of all that can be named to haue fallen out at any time and that it did acknowledge that crucified man how abiect of how vile account or appearance soeuer and by this mouing yeelded faithfull obedience to him to the reproofe of his persecutors as vnto the Creator thereof without whom nothing was made of those things which were made Iohn 1.3 And furthermore by this mouing as it were by groning it complained vnto God that it did vnwillingly susteine and nourish so wicked and mischieuous a people and therefore did as it were intreat leaue that it might swallow them vp into the bottomelesse gulfe of it as it did Corah and Dathan of old Num. 16.31 insomuch as here the cause of a farre more excellent Moses was in hand and of another altogether differing from Moses and so likewise of a crime farre more detestable then that which was committed against Moses And in very deede not long after the earth vomited out these men and the swords of the Romans destroyed them Moreouer this Land aboundantly blessed of God with very great blessings and specially with extraordinâ—ry fruitfulnes by the mouing of it selfe gaue witnes to that horrible change wherevnto it fell it being by little and little transformed into a desert as if it had beene strowed with brimstone and salt euen as Moses manie ages since hath very expresly prophesied that it should come to passe Deut. chap. 29. verse 23. Reade also Psal 107.34 Loe this was the Sermon which the earth made then to euerie one of that most deafe auditorie But since that time what Nation is there where it hath not preached the same and that also in a more sharpe manner For how many Cities haue beene ouerthrowne yea how many Countries haue beene swallowed vp euen in our remembrance in euery part of the world by such earthquakes And that I doe not goe farre off was not this Church wherein we come together as also the whole Citie shaken yea and the whole countrie neare vnto vs for fiftie miles in compasse hath it not trembled a few yeares since vnder the weight of so many huge and high mountaines remaining euen from the time that the foundations of the world were laid And albeit Gâ—d hath spared vs yet he hath not spared all nor dealt so fauourably with them For behold not very long agoe halfe of the Citie of Vienna in the Countrie of Austria a foretresse of these christian parts of the world was ouerthrowne And yet who is moued in himselfe who trembleth To be short who learneth to be wise from the example oâ— other Thus then we see how the trembling of the earth at the death of our Sauiour Christ preacheth the wrath of God against all sinne and namely against the most blockish and hard hearted Iewes whom the most fearefull spectacle of the most grieuous sufferings and death of our Sauiour could not cause to feare though they were laid vpon him for their sinnes I meane for the sinnes of so many of them as did according to the election of God belong vnto him Moreouer the earth by this trembling acknowledged and testified that this crucified man was the onely true Messiah so to be acknowledged and reuerenced of the whole Church of God Yea and no doubt it did therewithall giue to vnderstand as we may well conceiue that the effect of the death of Christ was and should be most mightilie for euer before the Lorde and in the preaching of the Gospel properlie to the iustification and saluation of the elect and by accident that is by reason of the contempt of the wicked reprobate to their most fearefull and eternall condemnation For thus saith the Lord himselfe both by prophesie aforehand Hag. 2.7 8 9 10. And by faithfull record vpon the performance of the prophesie by the comming of Christ and that which followed vpon it as Heb. 12.26 I wil shake the heauens and the earth c. And as the prophet Haggai saith I will moue all nations the desire of all nations shalâ— come c. And when as euery strange thing either in heauen or in earth eclipses appearing of cometes death of Princes earth-quakes c. doe cause vs to expect strange things to follow why should wee not consider from the vnwonted quaking of the earth together with the darkening of the Sunne and other strange accidents at the death of our Sauiour that euery one apart and much rather all ioyntly together were tokens of strange consequences or things to follow as also it came to passe in the open sight of all the world immediately vpon the same euen to this day The cleauing of the rockes anâ— throwing oâ—en the heauie couerings of the Sepulchres sheweth that it was a mightâ—e ea thquake wherewith God at this time shucked the earth Itâ—m A memorable iudgement of God ten years beâ—ore the Pâ—eacher preached this doctri e the which he set downe in writing about twelue yeares since ANd for a further declaration thereof let vs come to the third Sermon euen that which the cleauing of the rockes and stones did preach For this as Beza well saith is a very speciall circumstance not lightly to be passed ouer to wit that the very rockes were clouen by the earthquake and that not to yeelde forth plentie of water as once they did in the desert through the exceeding great mercie of God Exod. 17.6 but contrariwise to commence a sore action against this sturdie-hard-hearted and incorrigible wicked people And what shall we say else Were not saith Beza the rockes before our eyes ten yeares since clouen asunder the which we would haue thought could not haue beene sundered Were they not roled and tumbled more then a whole mile bâ—eaking downe all whatsoeuer was in their way with such force as one would not thinke And for conclusion O how horrible a sight was it Did they not ouerwhelme dwelling houses meddowes vineyardes fields men women children cattell and all yea and all this fell vpon them if that be true which is reported of them of whom that may truly be said which the Lord saide to the people of his time concerning those vpon whom the towre of Siâ—oam fâ—ll and pressed them to death Luke 13.4 So then wee want not preachers no not from those things which by their owne nature want sense beside those things which are daily beaten into our eares out of the word of God and which conscience it selfe doth night and day tell vs of But we haue neither eyes to see nor eares to heare so that it remaineth onely that the threatnings of God so long time despised of vs be in horrible manner executed vpon vs while the earth groneth vnder our feete crauing iudgement and vengeance from God against the wickednes of men waiting euen witn sighes for that last day Rom. 8.20 in the which
was an high day they besought Pilate that their legges might be broken and that they might be taken downe ExplicatioÌ„ The time which the Euangelist here speaketh of when the Iewes that is the chiefe of them to wit the high Priests and the Pharises as wee may perceiue by another like sute of theirs the next day Math. 27.62 besought Pilate that the legges of our Sauiour and of the thieues crucified with him might be broken c. it was no doubt with as good expedition as they could after they perceiued that our Sauiour had giuen vp the Ghost and was dead But beside the notation of the time we haue two things to consider of from the report of the holy Euangelist First the request of the Iewes what it was Secondly the reasons of the same their request Their request was double First that the legges of the bodies of the crucified might be broken vpon the Crosse Secondly that their bodies might be taken downe from the Crosse The former of these requests was but a preparation to the latter For insomuch as the bodies might not be taken downe before they were dead therefore they desire that the bones of their legges might be broken that by the inflicting of so great a violence vpon those parts of their bodies their death might be hastened But seeing they knewe well that our Sauiour was dead before why should they make request for the breaking of his legges as well as of the legges of the other two It may be they were willing to thinke that peraduenture be was not perfectlie dead But though they did not thinke so yet doubtlesse their malice would easily suggest carrie them forth in desire euery way to doe as great violence to the dead body of our Sauiour as they might according to their dealing against it while yet he was aliue euen till they had brought death vpon it as we haue seene And so no doubt they intended and therefore made the more expedition nothing daunted by any of the reuerend and fearefull workes of God they therein shewing themselues more doggish and wooluish then all the rest according to that of the Prophet Zeph. chap. 3. ver 3. They are as Wolues in the euening which leaue not the bones till the morning This was their wicked minde though God by his most vigilant and diuine prouidence otherwise disposed of the matter in this point as we shall haue occasion to obserue to the glory of the most prouident wisedome of God in the order of the Storie as it followeth We see therefore what either part of the Iewes request was to Pilate who had authority to order the whole execution as well as to giue the sentence of condemnation Now what was the reason why they made this suite to Pilate both for hastening of death and also for the taking downe of the bodies As their request was double so they were led herevnto by a double reason First because God had commanded that the bodies of such as were hanged should be taken downe and buried the same day because the curse of God is vpon him that is hanged as the text saith Deut. chap. 21. ver 22.23 That is God hath cast a speciall reproach and infamie vpon this kinde of punishment aboue other For headding or stoning or burning is not so odious among anie people as hanging is And touching our selues you know how it is called in speciall reproach a dogges death And much rather was this kinde of hanging by nailing to the Crosse specially odious and reproachfull Neuerthelesse wee must not vnderstand it to be so accursed of GOD that none dying this death can be partakers of his blessing For as touching those that haue grace to repent wee haue a most comfortable example in the thiefe repenting on the Crosse The ground of which comfort is this that our Sauiour Christ who died to purchase remission of sinnes died euen this death and that in the most reproachfull manner So grieuous is our sinne and so infinite was his loue towards vs. How great therefore ought our duty and thankfulnes to be to him Secondly because the day following was the Sabbath yea as it were a double Sabbath by their tradition As it seemes though some be of another Iudgement and so pag. 134 Iohn 19.31 because they had put off the celebration of the Passeouer to that day which by the lawe of God should haue beene a Sabbath of it selfe and at this feast should haue beene eaten the euening before according to their beginning of the day at what time our Sauiour Christ did eate it with his disciples They accounted therefore of that day next following as of a speciall high day as the Euangelist sheweth And for the same also were readie to be so much the more earnest in their suite if neede should haue so required But without this heaping vp of circumstances the lawe of God properly respecting this cause had beene sufficient of it selfe to haue moued them liuing then vnder the authority and bond of that lawe Yet the breaking of the bones of the hanged was not commanded in that Lawe neither was that kinde of hanging by nayling to the Crosse appointed to the Iewes by God or practised by them till the iudgement of capitall crimes was taken out of their hands by the Romanes as hath beene declared before But seeing the lawe of God might of it selfe haue sufficed to cause them to procure the taking downe of the bodies by their meanes at that time hanged vp why doth the Euangelist so diligently mention the other circumstances No doubt he would therein taxe the hypocriticall superstition of this wicked sort of men who making no conscience of murthering a most innocent and iust man yea him that was the very Sonne of God yet pretend great conscience in a matter of externall ceremonie like as wee sawe before how they would not goe into the hall of the Gouernour lest they should haue beene defiled thereby nothing at all troubled in the meane while that their soules should be peruerted by outragious malice and defiled with most innocent blood as already euen then they were And this is the common nature of all hypocrites as our Sauiour himselfe had charged these wicked ones before saying that they strained at a gnat but swaâ—lowed a Camell Math. chapter 23. verse 23.24 Woe be to you Scribes and Pharisies hypocrites for ye tithe mint and anise and leaue the waightier matters of the Lawe as iudgement and mercie and fidelitie These ought ye to haue done and not to haue leâ—t the other Ye blinde guides who straine out a gnat and swallowe a Camell Thus farre concerning the fourth sort of men and the effect which followed in their hearts vpon the death of our Sauiour Christ For as was obsâ—rued they could not be ignorant that hee for his part was dead alreadie whatsoeuer for the further fulfilling of their vnsatisfied malice they might pretend THe last sort of those whose dealings
they could see so much the better both to defend themselues and to annoie their enemies But let vs send these and such like their lying legends packing to the spirit of â—yes and errors whence they came Onely that which remaineth for vs to consider of in this third place is that the holy Euangelist himselfe mentioneth to wit that so soone as the souldier had drawne his speare out of the side of our Sauiour forthwith there came out both blood and water And in this respect as it followeth in the fourth place the Euangelist Saint Iohn is very earnest in testifying and confirming the truth of this his faithfull report And that by a threefold asseueration in that he saith First Hee that sawe it hath borne record Secondly his record is true and thirdly he knoweth that hee saith true wherein he vseth a certaine gradation or increase of speech For first hee was an eye witnes and speaketh not by heare say Secondly he doth not faigne a matter or amplifie it aboue that it was but he maketh a true report Thirdly it was a truth not in appearance onely in a false perswasion by delusion of senses as when a man thinketh he seeth that which in truth hee doth not see but he is wel aduised and speaketh of his own sure and perfect knowledge yea so perfectly doth he report it that we that read it and heare it testified by him may and ought vndoubtedly to beleeue it And euen to this end it is that hee doth so earnestly affirme it as he giueth plainly to vnderstand But it may be demanded why the Euangelist should be so earnest in affirming this point we answere First because it is a most reall and actuall proofe euen to the satisfaction of the executioners themselues that our Sauiour was not in appearance and shewe but truly and perfectly dead and therefore much lesse to be doubted of vs as some heretiques haue done or to be thought that Simon the Cyrenian was miraculously crucified in his stead as that Anâ—ichristian false Prophet Mahumet saith in his blasphemous Alcoran For this is one most necessarie point of our Christian faith that our Lord Iesus Christ and no other hath verily and indeed died the death of the crosse for vs. This therefore may be one weightie reason why the Euangelist should be thus earnest in testifying the very true and certaine death of our Sauiour euen his aduersaries being experimentall iudges as afterward he vseth like earnestnes in the confirmation and testifying of his resurrection and other like necessarie articles of our faith chap 20.30.31 and chap 21. verse 24. Secondly the reason why Saint Iohn is thus earnest in the affirming and testifying that water and blood came out of the side of our Sauiour yea euen after he was dead and that for a certaine proofe of the same his death because as the holy Ghost taught and assured that this was done to declare the most sweete and comfortable fruit of his death suffered vpon the crosse which was by his perfect obedience sealed vp thereby both to make satisfaction to Gods iustice for our sins to our perfect iustification and also to procure our sanctification in some measure or part In which respect in the 5. chap of his first Ep. the same Euangelist maketh them two assured witnesses the holy Ghost also beareth witnes therunto that whosoeuer beleeueth in our Sauiour Christ shall be perfectly saued by him For our Sauiour Christ is not onely the propitiation for our sinnes but also the washing of our new birth Tit. 3 5 6 7. And so this is a matter of singular comfort vnto vs as we are further to obserue when we come to the comforts of this point Now in the fift place wee are to consider of the chiefe reason of these two extraordinarie things first why that which was intended and as we may say contended for by the Iewes did not take effect touching the breaking of the bones and secondly why such a thing to wit the piercing of the side of our Sauiour should bee done vnto him which neither the souldiers did purposâ—ly intend when they went about the breaking of the bones neither had Pilate commanded it neither came it into the mindes of the Iewes once to desire or expect it The maine or supreme reason of all was this that God in his diuine counsell and prouidence had so determined and appointed Of the which it is said that howsoeuer there be many deuises in man yet the counsel of the Lord shal stand And againe There is no wisedome nor vnderstanding nor counsell against the Lord. Prou 19.21 and 21.30 The second is like to this that the holy Scriptures of God must herein be fulfilled And that in either respect it might be coÌ„firmed by these testimonies moreouer and beside all other that this our Sauiour thus crucified was the true Messiah and Christ both promised by God and prophesied and foretold of by the holy prophets as they spake by the holy Ghost And first concerning the not breaking of the legges of our Sauiour this was done saith Saint Iohn verse 36. That the Scripture should be fulfilled Not a bone of him shall be broken But here it may be demanded where in all the holy Scriptures these words are spoken of Christ we are to consider for answer that the Euangelist writeth there not as one simply and barely alledging the words of the holy Scripture but as a holy and faithfull interpreter specially allowed and sanctified of God thereunto he sheweth vnto vs the meaning purpose of God in that he ordained by Moses that not a bone of the Paschal Lambe which was a figure of Christ should be broken For therein he prefigured euen this that he purposed to performe did indeed in due season performe at the death of Christ as the Euangelist obserueth And so that Scripture which he alledgeth is written by the Prophet Moses in the 46 verse of the 12 chap of Exodus and repeated againe in the 12. of the 9 chap of Numbers And in the same respect Paul writing of our Sauiour Christ saith that Christ our passeouer is crucified for vs. 1 Cor. 5 7. Now in preseruing of the bones of our Sauiour vnbroken it may in speciall manner be said of him according to that we read in the 34. Psal verse 19.20 Great are the troubles of the righteous but the Lord deliuereth them out of them all He keepeth all his bones not one of them is broken And herein doth the most wise and holy prouidence of God most liuely appeare in that like as he commanded his ancient people not to breake the bones of the lambe as a part of obedience to him because of the hast of their departure out of Egipt for men as we knowe when they are in hast doe not neither can they stay to pickle about bones or to breake the bones to stand pickling out of the marrowe No more then to stay the leauening of bread c.
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
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
〈◊〉 euer our Sauiour being most grieuously troubled and heauie euâ—n to the death vnder the horror of Gods most heauie indignation bent against the sinne of man did as wee haue seene more at large before of humane infirmitie yet without sinne praie that if it were possible the same cuppe of Gods wrath might passe away not be drunke of him yet he presently recouereth himselfe like as the Sunne being for a while shadowed by some darke and thicke cloud breaketh forth and sheweth that it hath lost no part of the light it had before and hee submitteth his will thus troubled to the most holy and deteâ—mined will of God And thus though he was by the passing vehemencie of the temptation terriblie shaken in his soule yet was it but as the shaking of most pure and clarified water in a Cristall glasse which cannot by any troubling or shuffling of it too and fro be any thing at all sullied and rored insomuch as there was no whit of soile or dregges in the bottome of it But that we may returne to the second branch of the former answer wherein as was saide wee may in the second place obserue the present minde and most holy wisedome and vndaunted valoure of our Sauiour in all his behauiour towardes all sortes of people in the time of his sufferings First let vs obserue what it was towardes his Disciples that is with how singular loue and in how tender pittie and compassion it was manifested toward them Question Wherein may this be discerned Answer In this respect the present minde and most excellent wisedome of our SAVIOVR shineth brightly in this that as the time of his sufferings approached nearer he did the more often preadmonish acquaint his Disciples with the praediction and foretelling of them to the end they might not be altogether sodaine and vnlooked for and so the more discomfortable vnto them The present minde of our Sauiour together with his singular wisedome and tender loue to his Disciples is euident likewise in this that when the time was at hand indeede then did hee shewe himselfe most chearefull in heartening of them howsoeuer in â—ome considerations he carried a very heauie heart in his owne most wise and holy bosome ExplicatioÌ„ proofe It is true And therevpon doth the Euangelist Iohn giue this testimonie of our Sauiour That he loued those that were his owne in the world euen vnto the end so long as he liued with them Iohn 13.1 The declaration and constancie of which tendernes of the loue of our Sauiour insomuch as it was most plentifully testified at the celebration of that Passeouer in the which hee was immediatly to suffer as it followeth in the same 13. chap. of Iohn from the 2. verse euen to the end of the 17. chapter and by some other testimonies of the other Euangelists let vs as briefly and as orderly as we can collect and gather them together Question How may this be done Answer The most tender and constant loue of our Sauiour to his Disciples and consequently euen to his whole Church is euident in this that no premeditation of his sufferings which he knew must needes be most grieuous and that onely for their and our sinnes and for tht sinnes of the rest of Gods elect and nothing at all for any default of his owne could possibly diminish his loue no though he had already begun to taste the extreame bitternes of them ExplicatioÌ„ proofe So in deede we read Ioh. 12.27 And verily it is a liuely proofe of a more perfit loue then the tender and louing mother can beare to her childe while the sorrowes of childe bearing are yet fresh in her minde And which of vs if so be we knew that we must die though the gentlest death that might be for any other mans cause could loue and delight in that party for whose offence we must die But specially if hee were a wicked man and an enemie vnto vs according to that Rom. 5. verses 6.7.8 Yet our Sauiour died for vs and for all other of his though wee are both by nature and in transgression of our liues such as we speake of But let vs goe forward Howe did our Sauiour furthermore declare the same his most tender loue Question He hath done it diuerse other waies Answere And first by washing his Disciples feete as it followeth Iohn chap. 13. verses 4.5 c. ExplicatioÌ„ proofe If there were no other thing but this it must needes be accounted of vs an admirable declaration of his incomparable loue For assuredly whosoeuer being a Superiour can finde in his heart to wash the feete of his inferiour the which no doubt according to the vse of that Country was an office performed of the inferiour to the Superiour when a guest was entertained of the maister of the family and a farre more meane office then to poure the Ewer at the washing of hands after meate it is a certaine argument that hee loueth him well Infinitely much rather then must it be conceiued that insomuch as iâ— pleased our Sauiour though hee was the Lord and Maister of his Disciples and knew well his soueraignty ouer them thus farre to abase himselfe that it was a singular declaration of his most deare loue toward them Question But was this the onely cause why he did so Answere It was not the onely cause though it was one of the chiefe and principall as the Euangelist Saint Iohn giueth to vnderstand from the beginning of his 13. Chapter Question You say well But for our further instruction What other causes moued our Sauiour so to doe Answer He did it to shew them that as they had the beginning of their sanctification from him so they were to seeke for their continuance and increase therein from him and through the grace of his mediation alone He did it likewise to giue them an example of true humility and in humility of the practise of all offices of loue one to another and to the whole Church of Christ These causes are euident from the explication of our Sauiour himselfe First verses ExplicatioÌ„ proofe 8.9.10 For to this end he saith to Peter who of modesty or ciuility refused for a while to haue his feete washed that if he did not suffer him to wash his feete he should haue no part in him And touching the second our Sauiour doth further expresse it from the 12. verse to the 18. And he standeth the more fully to instruct his disciples in this point of humility in themselues and of their mutuall loue and practise of the duties thereof because they were to be the Teachers of humility and of the practise of loue to all other For these are common duties belonging to all Christians without exception Wherevnto that our Sauiour might the rather induce his disciples he pronounceth a blessing vpon them if according as they were instructed by him they would performe and practise them But this belongeth to
that part of our inquirie which concerneth the duties though vpon this so iust an occasion it is not amisse that we touch them here Wherefore that we may goe forward Question How did our Sauiour Christ furthermore declare his tender loue to his Disciples and therein also toward his whole Church Answer A further declaration hereof was the institution of his holy supper thereby to represent vnto his Disciples before hand and to apply to the hand of their faith the most pretious fruite and benefite of all his sufferings and chiefly of the crucifying of his bodie and of the shedding of his blood which were the sealing vp and ratifying of all the rest This indeede is euident from the words of the institution of the same the holy Supper of the Lord ExplicatioÌ„ proofe as was opened more fully in the Sermon vpon the text then now we can stand to repeate Onely let vs at this time call to mind which those most sweet fruites of the death of our Sauiour are to wit forgiuenes of sinnes and euerlasting life Maâ—h 26. ver 28.29 Then the which what fruite can be more sweete to all those that knowe how great miserie our sinnes haue presently brought vpon vs and for the time to come haue made vs more fully subiect vnto in euerlasting torment both of body and soule This ordinance therefore of our Sauiour is as was saide a notable declaration yea and a confirmation of his singular loue both to his speciall disciples and also to all the members of the whole Church And yet behold he hath yet more aboundantly expressed the same by manie most sweet and comfortable speeches after the same institution and celebration of his holy Supper partly while yet they staied in the chamber where it was celebrated and partly in the way as our Sauiour walked with his disciples from thence to the garden of Gethsemane where he was betrayed and apprehended And also by that most diuine prayer Iohn chap. 17. most properlie to be accounted the Lords owne Praier euen such a prayer as no creature but he could or might make But of these things we shall haue the occasion renewed to speake more when we shall come to the comforts In the meane while let vs proceed to see how our Sauiour declared the tendernes of his loue and care ouer his disciples in the Garden where he was euen within a short space after that is in the same night to be betraied and apprehended Question How may that be perceiued of vs Answere As our Sauiour tooke them with him vnto the Garden to the end they might to their owne benefit and the common good of the Church be eye-witnesses of those things which should be fall him so they being there hee doth for the same causes direct them in the best course that they were to take admonishing them to giue themselues to Prayer lest they should enter into tentation Luke 20.40 And further lest they should in their weaknes be discouraged by the beholding of the extremitie of his tentation and affliction our Sauiour withdraweth himselfe first from eight of his Disciples And after this also from the other three Peter Iames Iohn whom he had taken yet somewhat nearer vnto him then he had done the rest Moreouer though his trouble and sorrowes were exceeding all humane strength to indure them yet our Sauiour strengthened in the spirit doth not forget nor neglect at that instant to visite his beloued Disciples with a minde no doubt to comfort them as they should stand in neede And though be found cause againe and againe to alienate his affection from them by reason of their sluggishnes and sleepy neglect of the beginning of his most grieuous troubles yet he doth onely gently reproue this their grosse failing And though he could find no comfort from them yet doth he not cease to comfort and incourage them against the terrour of his apprehension as one insinuating the hope of a good issue through all his sufferings both on their and also on his whole Churches behalfe ExplicatioÌ„ proofe In all these things the present mind and most excellent wisedome of our Sauiour is plentifully testified to be filled with all loue and tender compassion ouer them The same is likewise euident by his most gratious and earnest praier for them all in the 17. chap. of Iohn ver 6.7.8.9 c. 19. And particularly for Peter as we read Luke 22.31.32 Where also hee doth most wisely and louingly admonish all the rest as well as Peter of this his trouble then shortly to ensue verses 35.36.37 And after all this when hee himselfe was apprehended in the garden hee appeased the rage of the aduersaries against Peter because of his violent resistance against the Officers and in tender regard both of him and the rest giueth thâ—m an euasion out of the handes of his apprehenders Iohn 18.8.9 Furthermore when our Sauiour was examined before the high Priest he had a mercifull regard of Peter after his vnfaithfull deniall and therefore turned backe and by casting a gratious eye vpon him effectually admonished him by his holie Spirit to consider how grieuously hee had sinned therein Luk. 22.61 Finally euen in his agonies vpon the Crosse our Sauiour declared that singular loue and tender care and compassion which he had both vpon his mother and also vpon his beloued disciple Iohn chap. 19.26.27 And thus it is plaine that as was saide in the beginning of this Treatise Our Sauiour loued them euen to the end whom he once loued And touching the failing of the disciples and that drowsines of theirs mentioned euen now it is no other thing but that which is common to all of vs that we would surely goe euen sleeping and snoring as it were to hell were it not that our Sauiour is faine to awake vs out of our dead sleepe euer and anone Now let vs come to see howe our Sauiour did likewise declare his most present minde and all holy perfection of wisedom and fortitude in his whole course of behauiour toward his persecutors Question Wherein may these vertues of his be seene Answer They shine as the starres of heauen yea euen as the Sunne in the firmament euen from his apprehension throughout the whole course of his examination condemnaâ—â—â—n and execution ExplicatioÌ„ proofe They doe so indeede The which though they haue beene spoken of in the interpretation of the holy Historie yet will wee heere briefely gather the proofes thereof and call them to minde againe for our further instruction and profite This present minde of our Sauiour with his other most holy vertues are euident First in that which the Euangelist Iohn recordeth chap. 18.4 c. alledged euen now where our Sauiour minding the deliuerance and safety of his Disciples as one remembring well what hee had saide in his holy Prayer to his Father Of them which thou gauest me I haue lost none hee doth to this purpose daunt his enemies at
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
at the fall of a friend and of such a friend as is a most innocent and righteous person according to that complaint of the Prophet Dauid Psal 22.14 c. I am like water poured out and all my bones are out of ioynt mine heart is like waxe it is moulten in the middest of my bowells My strength is dried vp like a potsheard and my tongue cleaueth to my â—awes and tâ—ou hast brought me into the dust of death For dogges haue compassed me and the assembly of the wicked haue inclosed me they haue piâ—rced mine hands and my feete I may tell all my bones yet saith the holy Prophet they behold and looke vpon me They part my garments among them c. In all which words the Prophet doth not so much complaine of his owne calamitie as hee doth propheticaâ—ly describe the suffâ—rings of our Sauiour which now wee inquire of and the extreame malice of his bloodie persecutors concurring with the righteous iudgement of God and his most fearefull wrath bent against a most perfit innocent man yea against a most righteous and good man which maketh the matter so much the more lamentable if it be nakedly considered in it selfe Question How therefore may we without iust blame take any comfort and ioy in the sufferings of our Sauiour which were the most grieuous and lamentable sufferings aboue the sufferings of any other Answere All our comfort and reioycing must be onely for a reliefe to our consciences against the most fierce wrath of GOD most iustly due to our sinnes and in respect of the manifolde fruites and benefiâ—es which through the mercie of GOD and by the gratious good will of our Sauiour himselfe are brought vnto vs by the same his sufferings to the glory of God and to our owne eternall saluation ExplicatioÌ„ It is very true And so it is euident that the comfort and ioy of the sufferings of our Sauiour doth onely belong to such as are humbled in the sight of their sinnes and be heauie loden with the burthen of them And vnto all such the ioy may iustly be so much the greater by how much the sufferings of our Sauiour were more extreame and bitter and by how much they were more willingly indured of him for a most full and perfit satisfaction to God to the paying as it were of the vttermost farthing of that price and ransome which God himselfe had set downe to be paid for the redemption of our sinnes According to that Heb. cha 2.9 By the grace oâ— God he tasted death for all men And Gal. 3.13 Christ hath redeemed vs from the curse of the law when hee was made a curse for vs. As touching the rest that is to say so many as be not humbled with godly sorrow for their sinnes they haue no part in the sweete comfort of the sufferings of our Sauiour but contrariwise looke by how much their sinnes haue beene more grieuous by so much may their terrour bee iustly the greater insomuch as hereby the wrath and curse of God is so much the more clearly reuealed against sinne in that he hath not spared to punish it when it was imputed to his owne Sonne Doubtlesse all reioycing in Christs sufferings is profane and wicked like to the ioy of the wicked Iewes in persecuting our Sauiour vntill such as doe reioyce in them be truly humbled in the sight of their owne sinnes for the which he died Question But leauing all profane reioycers What ground haue wee that our Sauiour Christ hath suffered for the sinnes of all such as be in godly manner sorie for them Answere Beside the testimonie of the Ptophet Isaiah already rehearsed our Sauiour himselfe hath most pâ—eâ—tifully confirmed it both by his word and also by the institution of his holy Supper as was something touched before According to that Matt. 11. â—8 Come vnto me all ye that are wearie and laden and I will ease you ExplicatioÌ„ It is so indeed Of these things therefore we are at this present more fully to consider according as we promised before And fiâ—st seeing as was saide euen now the matter of this comfort which we inquire oâ— is not the suffâ—rings of our Sauiour simply considered in themselues but in respect of the fruites and benefites which he hath purchased for vs and doth still câ—mmunicate vnto vs by the vnualuable merit and vertue of them let vs therefore consider the more diligently of these fruits and benefites both from the instructions of our Sauiour Christ himselfe and also from the historie of hâ—s suffeâ—ings and from other testimonies of the holy Scriptures Question Which therefore are these fruits and benefites Answer To speake generally they are either such as doe concerne deliuerance from euills or else the conferring and bestowing of the contrarie good things Explication This is that which as was said before is clearely and sensibly both represented and aâ—so applâ—ed by the holy Sacrament the supper of the Lord to all true beleeuerâ— whensoeuer they doe duly receiue and partake in the same to wit deliuerance from sinne and the gift of eternall life as â—ur Sauiour doth immediately vpon the institution very earnestly perswade with his Dâ—sciples both in the chamber and also in the way as hee walked from thence vnto the garden In the which his large and long continued speech insomuch as we may easily perceiue from the last part of the 13. chapter and throughout the 14.15 and 16. chapters of the Euangelist Iohn he laboured mightily to comfort his Disciples against his bodily absence which they were shortly to haue experience of and against those worldly afflictions which hee knew they should finde present with them wee may hereby vnderstand for our singular instruction what was the very true vse and end of the Supper of the Lord Namely that it might bee a meanes of spirituall comfort to them and to his whole Church to the end of the world against the discomfort of the same his bodily absence and not to giue any assurance of his bodily presence among them To this end therefore and also to euery other good purpose The Comforts of his sufferings more particularly let vs weigh well either part of the comfortable speech of our Sauiour to his Disciples And first of that which he had with them in the chamber as it is conteined in the last part of the 13. chapter and in the whole 14. chapter from the beginning to the end thereof Question What are the comforts contained herein Answere First in the end of the 13. chapter our Sauiour comforteth his Disciples and consequently the whole Church and our selues among the rest that his sufferings were the onely way to glorie both for him in our humane nature as the head and for the Church as the members of his mysticall body And all to the glory of God For so hee saith verse 31. Now is the Sonne of man glorified and God is glorified in him If God be
the least inwardly against himselfe then he can knowe against any other Neuertheles in outward transgression and open outrage of sinne there is very great difference betwixt man and man God therefore who onely doth perfitly knowe the difference seeing he hath to our comfort thus notably declared and testified that hee is minded for Christ his sake to forgiue the greater he doth therewithall giue vs plainely to vnderstand that hee will forgiue the smaller to all such as shall thankfully receiue that grace which he offereth and vnfeinedly repent of their sinnes Seeing he is ready to forgiue such as haue liued in sinns to the last houre of their life he will no doubt be mercifull to such as haue repented and haue beene careful to serue him a long time before death hath cut theÌ„ off from continuing any longer in their sinne Moreouer in that our Sauiour saith to the repenting thiefe This day shalt thou be with me in Paradise we see to our great comfort that the condition and estate of our soules is blessed euen immediately after this our naturall life is ended in such sort that we need not feare any purgatorie fire to burne them after that they be once purged from sinne by the most precious and satisfactorie blood of our Lord Ieâ—uâ— Christ According to that in the Reuel Blessed are they that dye in the Lord c. chap 14. veâ—se 13. Thus the most sweete and comfortable mercie of God and of our Sauiour Christ toward this thiefe repenting on the crosse and beleeuing in Christ may likewise be a president for comfort in Gods mercie to al other whosoeuer shall in like manner repent them of their sinnes and beleeue in his name NExt to this what may be our comfort from that great darkenesse which God cast vpon the wicked persecutors of our Sauiour though no doubt they were discomfortable to him as being in his horrour a representatâ—on of the darkenes of Hell out of the which also as we know he cried mightily vnto God as one for the time and as touching present comfort vtterly cast off or left and forsaken of hâ—m Question May there think you be any comfort to vs from this so great discomfort of our Sauiour Answere Yea doâ—btles For looke by how much the discomfort was the greater and his doâ—our and torment of soule and outward estate more grieuouâ— and bitter by so much the more may the assurance of all our comfort be the greater that he hath paiâ—e the full price and ransome for all our sinnes and that no onâ— of them shall euer be laide to our charge ExplicatioÌ„ proofe It is very true And we stand greatly in neede of this comfort For seeing our sinnes are both infinite in number and also most hainous in offence how should we haue any sound peace of conscience toward God in sure trust and perswasion of the forgiuenes of them vnlesse we did knowe and vpon good warrant beleeue that our Sauiour had indured very many and the same also most grieuous sufferings for the satisfying of the diuine iustice Verily if the sufferings of our SAVIOVR had beene but small sufferings we should easily haue doubted whether they had beene sufficient for our discharge or no. But now seeing we knowe yea doe as it were see plainely with our eyes while we behold our Sauiour most doolefully crying out vpon the crosse that his sufferings were infinite in measure aboue that we can coÌ„ceiue and likewise in valewe and merit most worthy before God there is no place left for doubting vnlesse wee shall willingly shut our eyes or suffer the Diuel to blind them so as wee should not be able to discerne a most comfortable and cleare truth For from hence our faith and trust may iustly be confirmed and established in euery one of our hearts that it cannot be that the Sonne of God enduring so great wrath for vs as to be for the time in the most horrible estate of a man reiected of God but it must of necessitie and in all condignitie obtaine a most perfect and admirable reconciliation for vs. Yea so as wee haue this aboundant consolation sealed vp vnto vs that euen therefore would not ouâ— God spare his own Sonne for a while that he might for his sake spare vs for euer and that euen therefore also would hee forsake him for a short season that hee might time without end receiue vs and all his elect for his adopted children In respect of which singular comfort The comforts belonging to his agonie vpon the crosse to the end that our mindes may be staied a little the longer in the meditation of it I cannot leaue vnmentioned a worthy speach of Beza wherein he doth very notably expresse the same Ecquis vero inquit ille non obstupescat admiratus Dei nostri sapientiam bonitatem immensam misericordiam in tantis istis tamque sublimibus incomprehensibilibus mysterijs quibus in libertatem asserimur ab eo qui pro nobis ligatus vinctus est cuius condemnatione absoluimur morte vitam adipiscimur supultura incorruptione induimur cuius tandem cruce ueluti per scalas ingloriam coelestem euehimur si modò tamen ex tanto iudicij Dei in nostrum Sponsorem effusi furore discamus quantum sit Deum offendere peccatum detestemur renuntiantes nobis ipsis tanquam filij lucis ambulemus in mensura Spiritus c. Homil 32. in Hist Passionis That is who can but be astonished in admiration at the wisedome goodnes and vnmeasurable mercie of our God in these so great so high and so incomprehensible mysteries in that we are set at libertie by him that was tyed and bound for vs in that we are acquited in his condemnation in that we obtaine life by his death in that by his buriall we are clothed with incorruption finally in that by his crosse as it were by the helpe of ladders we are carried vp into the heauenly glorie Prouided that from so great and furious a wrath of the iudgement of God poured forth vpon him that was our Suretie we doe learne how grieuous a thing it is to offend God and that renouncing our selues wee haue sinne in detestation and walke as children of the light in some measure of the Spirit c. And the same learned man in his larger Annotations vpon the 7. verse of the 5. chap to the Heb Quò humiliorem inquit abiectiorem cernimus nostra causa factum aeternum Dei Filium excepto tamen peccato eò minus vel de Patris beneuolentia vel de nostra per Filium expiatione facta dubitare possumus By how much saith he we doe behold the eternall Sonne of God more humbled and abased for our sake though euer without sinne so much the lesse doubt neede we make either of the good will of the Father toward vs or of the full satisfaction of the Sonne made to the Father for vs. And againe
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
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
though in Eue woman kinde was greatly dishonoured in that shee was first in sinne and thereby brought into speciall thraledome both to sinne and Satan yet in Christ they haue this honour to haue their part with the first yea before many men in the imbracing and honouring of him and in seeking that deliuerance and saluation which is brought to light and purchased by him ANd now that we may proceede to the remnant of like sweete consolations What is the comfort of this that albeit the malicious Iewes being superstitiously cruell as hath beene declared made sute to Pilate that the legges of our Sauiour might be broken and that although Pilate also a man of no constancy in his goodnes too easily granted them their sute yet God by his most gratious and diuine prouidence so ordered this matter and ruled both the hearts and hands of the souldiers in such sort that notwithstanding they brake the legges of both the theeues yet they brake no bone of our Sauiour Question What I say is the comfort of this Answer Beside that generall comfort which may iustly arise from the certaintie of Gods counsell and prouidence which can by no counsell or contrary endeuour of man be frustrated as the preuenting of the present counsel and endeuour of the Iewes may well be a very notable and chiefe instance Wee haue also two more special or particular comforts from the same Question Which are they Answere First it is alike notable instance concerning the truth and certaintie of the holy Scriptures in all things wherein they prefigure or foretell what the prouidence or fore appointment and purpose of God is concerning any thing to come Secondly it is a comfortable assurance vnto vs that our Sauiour Christ prefigured in the Paschall Lambe is our true Passeouer euen the Lambe of God sacrificed to take away the sinnes of the world by his death Explication It is very comfortable indeede in eyther of these respects For first insomuch as God had appointed the Paschall Lambe to be a figure of Christ euen in that no bone of it was to be broken therefore did the Lord so order the matter by his watchfull prouidence that as wee see it fulfilled by the testimonie of the holy history not a bone of our Sauiour was broken And secondly from that our further assurance which we haue hereby that our Sauiour is a Passeouer vnto vs through his blood sprinkled on our soules and bodies and apprehended by the hand of our faith through the sanctification of the Spirit of God and of our Sâ—uiour himselfe we haue from hence an infinite measure of comfort concerning our spirituall and eternall deliuerance from sinne death hell and damnation And on the contrary we haue like comfort concerning our translating into the most glorious possession of the kingdome of heauen aboue all the comfort which the Israelites could take in their bodily deliuerance out of the tyrannie of Pharaoh and aboue all the ioy of their temporall possessing of that goodly and fruitfull land of Canaan which God gaue vnto them For if we shall by faith truly feede vpon our Sauiour Christ who is our onely true Paschall Lambe making his flesh our meate and his blood our drinke to slake the hunger and thirst of our soules and to refresh vs in the sure hope of euerlasting life wee shall be most certainely so deliuered that not onely no deadly euilâ— shall be able to touch vs but also that wee shall bee partakers of most perfite and eternall blessing and heauenly happinesse Neither is that to be neglected in this point which a learned Interpreter obserueth That the bones of our Sauiour which are as the timber and strength of the bodie were preserued vntouched to the ende it might appeare to our comfort that in his greatest weakenes hee retained sufficient strength to performe all such things vnto vs fot the which he vouchsafed to die for vs. Beza Hom. 35. in Hist Pas And to this end also it is very comfortable for vs to consider that as God by his most gratious and diuine prouidence restrained the souldiers from breaking any one bone of our Sauiour to the contrarying of the former type and figure so by the same prouidence hee gaue liberty to one of the speare men to follow his cruell minde in a practise vnvsuall in that case to thrust our Sauiour with his speare or iaueline into the side yea as the effect argueth euen to to the very heart of him to the end another Scripture might be fulfilled as the Euangelist Iohn testifieth They shall see him whom they haue thrust through Yea and further also to the end that the blood of our Sauiour Christ yea his blood together with water issuing out of his blessed side as the same Euangelist testifieth might to our exceeding great comfort confirme vnto vs that the death of our Sauiour is vnto vs all in all whatsoeuer was prefigured by the legall purifications and washings with water and by all the bloodie sacrifices slaine by the appointment of God in the same his ceremoniall law that is to say that our Sauiour Christ is by his death and obedience to God both perfect iustification and also perfect sanctification vnto vs as well to beautifie vs with his righteousnes in the sight of God as to cleanse vs from the guiltines and filth of our owne sinnes In which respect the same Euangelist assureth vs to our comfort in the 5. chapter of his first epistle that this blood and water flowing out of the side of our Sauiour are two witnesses here vpon earth familiarly to testifie vnto vs that God hath appinted our Lord Iesus Christ to be a perfect Sauiour vnto his Church And for the amplification of this our comfort hee doeth in the same place first of all reckon another witnes beside these two namely the Spirit which is ready to warrant and performe effectually and in truth all whatsoeuer that blood and water doe represent vnto vs. And herevnto also that is to the sealing vp of this comfort serue the two Sacraments of our Lord Iesus Christ Baptisme and the Supper of the Lord in that either of them doe both signifie and assure vs that our Sauiour by his death is both iustification and sanctification vnto vs. Great therefore is the comfort of these things vnto vs they being truly beleeued of vs. Neuerthelesse here it is necessary that we doe obserue that whereas the Euangelist Iohn ascribeth these most sweete and comfortable fruites and benefits to that blood and water which issued out of the side of our Sauiour after that hee was now freshly dead that his meaning is not in any wise to exclude any part of his blood shed in the sense and feeling of Gods wrath for our sin either in his bloody sweate in the garden or by the distillation and dropping of his blood from his holy hands and feete while yet he liued hanging vpon the Crosse which was most properly and principally
of death Explication You say well For to all such as doe truly beleeue in Christ and apprehend the satisfaction and merit of his death and passion they are no more tokens or punishments proceeding from Gods wrath but rather fruites and effects of his fatherly loue in that he mindeth by theÌ„ more effectually to settle our faith in our Lord and Sauiour and therewithall to further our repentance and euen our very saluation it selfe Iustly therefore may wee aboue all yea against all exception reioyce yea reioyce and as the Apostle saith againe and againe reioyce in the sufferings and death of our Sauiour The excellency whereof is so great that vnles he had suffred for vs neither the holines of his humane nature The Comforts concluded nor the righteousnes of his life nor the perfection of his doctrine nor any or all of his admirable and miraculous works no nor yet which is most strange to speake Deitas Christi non seruat nos alâ—ter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun â—o nos viuificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta vnita Beza Hom. 1. in His Pass though as true as the rest the very Deitie of the person could haue done vs no good But as was said and I cannot but repeate it againe the way to this singular comfort and reioycing in the sufferings of our Sauiour is not but by godly sorrow for our sinnes with an vnfeined acknowledgement that all the miseries which fell vpon our Sauiour for a time were onely due to vs and not to him and that not onely for a short time but euen for euer and euer if it had not beene for him As for such as regard not to attaine to this comfort by taking this course they doe as it were hedge vp the way from comfort against their owne soules as it were with a most sharpe and high hedge of thornes BVt leauing all such hard hearted and impenitent sinners I desire that you would for the conclusion of this large collection of the comforts euen briefly runne them ouer that so wee may see them in a more short and easie view to the more liuely quickening and chearing of the very comfort of our hearts Question from the particular fruites of his particular sufferings Which may they bee Answere The betraying of our Sauiour Christ may bee esteemed as the meanes of knitting vs in a most faithfull bond to our God to whom wee were before rebells and traitours His binding may bee accounted of vs our vnloosing In ipsius vinculis nostram liberatioâ—em in ignomiâ—ia gloriam in condemnatione absolutionem tandemâ— in morte vitam inuenimus Beza Hom. 12 in Hist Pass and freeing from the bonds and fetters of our sinne and from the power of the Diuel by whome wee are bound with mâ—re strong and vncomfortable chaines then Manasses was by the King of Babel and for the which wee haue deserued not to lye bound still for a while but being â—â—und handes and feete to haue beene throwne into vtter darkenesse for euer The disgrace of our Sauiour was the meanes of bringing vs into fauour with God who had deserued that he should haue spit in our faces and had vs in most deepe abomination and derision for euer His grieuous stripes and woundes were the healing of the blanes and botches of our soules His accusation was our excuse His condemnation our acquiting His crosse and curse our blessing His death was the meanes of our eternall life Finally as was saide euen now his buriall is the daily weakening and wasting of our sinne that power may increase in vs to liue more and more vnto God and to goe on forward from hell and destruction toward the kingdome of heauen Explication proofe Thus verily and much more aboundantly may we in the serious meditation of the manifolde sufferings of our Sauiour for vs comfort our selues from the particular consideration of the seuerall parts of them The briefe summe whereof is this that our Sauiour suffering for vs both in body and soule hath perfectly redeemed vs both bodies and soules from eternall misery and all euill and obtained euerlasting life and glorie with all meete blessings for vs in them both Wherevnto let me yet adde this one thing more for an vpshcote of all that insomuch as our blessed Sauiour hath paide so great a price and endured so many exquisite sufferings for vs it is from the same most cleare and euident to the filling vp of the measure of our comfort yea to make it as it were pressed downe and running ouer that hee hath and doeth still accordingly loue vs and his whole Church with a most deare and perfite loue and that the inheritance which he hath thus dearely purchased for vs is passing great and infinitely aboue that value which wee can possibly estimate For none will giue much for that which they set little by The Duties more generally Who would lay out thousands of gold and siluer for such a cottage as is scarce worthy twenty shillings Much lesse would our most wise Lord and Sauiour haue giuen his blood c. Which is more worth then all the gold and siluer in the whole world yea then the world it selfe and all that is therein vnlesse it had beene to the most excellent and pretious vses that the most high price aboue all other might be disbursed for And therefore well may the Apostle say and worthily are we to learne it from him that Christ hath loued vs in that hee hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God Ephe. 5.2 Wherefore also most iustly ought wee to loue him with a most deare holy and religious loue and to walke in loue both toward him and one with another as the Apostle exhorteth in that place yea to walke in all holy duty according to the plentifull instructions and exhortations of the holie Scriptures and euen of the sufferings themselues which being duly weighed do mightily call and cry out for all good duty thankfulnes at our hands yea euen from heart and hand and all as the diuerse considerations thereof will declare FRom the comforts therefore to the duties now doe wee come with all the speed that we can We will inquire of them first more generally and then more particularly according to the seuerall branches of the sufferings Question Wherefore to speake more generally in the first place which are those duties which ought to be yeelded of vs from the comfort of faith in the sufferings of our Sauiour Answere As you saide euen now it is our dutie first of all to loue our Sauiour most dearely and as a fruite thereof euen as his redeemed to serue him most religiously for euer and euer For so our Sauiour himselfe requireth saying If ye loue me keepe my commandements Iohn 14 verse 15.
stoupe thus lowe to our Sauiour Christ and to his Church for his sake who may thinke himselfe excepted from like dutie and seruice And seeing the king ought to haue this generall care and dutifull regard of all for Christ sake how can we thinke but euery Christian in particular standeth deepely bound to loue and reuerence the Christian King and Queene in and for the Lord Iesus Christs sake yea euen for their owne sake in him Rom 12.10.11 But let vs proceed Question What other dutie is there to be yeelded more generally as a fruite of the comfort of faith in the sufferings of our Sauiour for vs Answer It is our dutie both in regard of the glory of God and also of loue to our Christian brethren and likewise for the testimonie of our faith in Christ who hath endured all kinde of sufferings for vs and therewithall also for the strengthening of the faâ—th of the brethren to suffer whatsoeuer affliction it shal please God to call vs vnto euen vnto the death if neede shal so require Explication and proofe So it is indeed as our Sauiour himselfe giueth to vnderstand Iohn 12.25.26 He that loueth his life shal loose it and he that hateth his life in this world shal keepe it vnto life eternall If any man serue me let him followe me c. And chap 16.1.3 These things saith our Sauiour haue I saide vnto you that yee should not bee offended They wil excommunicate yee yea the time shall come that whosoeuer killeth you wil thinke thâ—t he doth God seruice And the Apostle Iohn is plaine in this point 1. Epistle 3.16 Hereby saith hee haue wee perceiued loue in that he that is our Sauiour laied downe his life for vs therefore we ought to lay downe our liues for the brethren Read also 1. Pet. 2.21 Herevnto are yee called to wit to endure with patience sufferings vniustly laied vpon ye for Christ also suffered for vs leauing vs an example that we should followe his steps And cap 4.12.13.14.15.16 Herein we are partakers of Christs sufferings and God is glorified Read also Colos 1.24 where the profession of the Apostle Paul is notable to this purpose And likewise Philip 2.17 yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all For the same cause also be yee glad and reioyce with me Now furthermore insomuch as we stand iustly bound to yeeld such an entier obedience vnto our Lord and Sauiour who hath so dearely redeemed vs vnto himselfe from the wrath of God eternally due to our sinnes is it not our dutie much rather to be sorie for our sinnes to hate and abhorre them and euen in all holy defiance to seeke the vtter death of them which were the cause of the bitter death of our Sauiour which also had it not beene for his death and sufferings would most certainly haue beene our most woful death and destruction both of bodies and soules for euer and euer Question Is it not our dutie I say to be therefore sorie for our sinnes with most heartie godly sorrow and to hate them euen to the death with most perfect hatred c Answer It must needes be so in all good reason For otherwise wee should make but a light matter of all the sufferings of our Sauiour and bereaue our selues of all the fruites and effects of them Explication and proofe It would doubtles proue so in very deed For if we seeke not to be partakers of the power of Christs death to the crucifying of the power of sinne in our wicked and sinfull nature wee shall neuer bee partakers of the merite of his death to the remouing of the guiltines of our sin out of the sight of God And euen to coÌ„mon iudgement it might seeme a most absurd thing that we should professe our selues to beleeue in Christ who hath for no other cause then for our sinnes suffered most grieuous sufferings The Duties in respect of his preparation to suffer euen to the enduring of a most cursed death and that in the meane while wee should make no conscience of sinne but without all remorse giue our selues ouer to commit wickednesse c. Hetherto of the duties belonging to the more generall consideration of all the sufferings of our Sauiour LEt vs henceforth consider of the duties pertaining to the same in more particular respects and that according to the order of the historicall report of them as we haue done before in the comforts And first of all in regard of our Sauiours preparing of himselfe to his sufferings Question What are the duties to be learned and performed of vs in that respect Answere First our Sauiour himselfe hath taught vs that we for our parts ought to prepare our selues in the times of our trialls by watching and prayer lest we should enter into tentation Secondly that we be constant in prayer yea with feruencie in praying so long as the occasion of any speciall tentation remaineth Thirdly that we labour to frame our hearts to be willing to suffer for Christs sake when the occasion so requireth and to this end to subdue our own wils to be obedient to the will of God Fourthly that according to the grace of God bestowed vpon our selues we be carefull to incourage and hearten others vnto sufferings specially such as by their speciall places and callings doe more nearely appertaine to our SAVIOVR CHRIST ExplicatioÌ„ proofe All these duties are euidently to be obserued partly from the example and practise of the same our Sauiour and partly from his doctrine together with his example Luke 22.40 When hee came to the place hee saide Pray lest ye enter into temptation And hee himselfe praied often at the same time And finding his Disciples weake hee incouraged them as the storie maketh all plaine Finally seeing our Sauiour himselfe could not ouercome himselfe to bee willing to drinke of his bitter cup vntill he had ouercome his naturall desires though in him arising from pure affection of nature they were without sinne how may we thinke that wee shall euer be able without striuing by earnest prayer vnto God to ouercome our sinfull corruption which is infinitely more loth to suffer for Christs sake then he was for vs without Gods speciall grace Now that we may goe forward When we consider that our Sauiour was betraied by Iudas one of his owne most neare and familiar Disciples Question What good dutie may we learne by our beholding of the patience and mildenes of our Sauiour herein Answer This ought to teach vs patience and to arme vs that wee stumble not nor fall away from our Sauiour Christ and his Gospell although wee doe at any time see such as made great shewe of godlines and Christianitie in outward appearance and profession most grossely to fall away yea though like Iudas they growe to be such as doe betray vs into the handes of wicked men as hee did
to doe in like manner let vs and all true christians consent and mutually incourage euery man his christian brother to giue all the honour and glory that may be to our Sauiour Christ euen for that whereby they tooke occasion so vnworthily to dishonour him And insomuch as we can giue no greater glory to our Sauiour then by a most thankfull and dutifull memoriall of all that reproch which hee willingly endured for vs euen to the death the death of the crosse and that by the preaching of his glorious Gospel and vse of his holy Supper let vs therefore be specially carefull to acquaint our selues with these holy ordinances of our Sauiour remembring alwaies therewithall to shew forth all worthy fruites of obedience vnto him Now let vs proceed And seeing in the midst of these heauy sufferings of our Sauiour it was a part of our comfort that it pleased God for a declaration of that effect which his sufferings had with him to giue one of the thieues that were crucified with him grace to repent though the other remained obstinate What duty are we for our parts to learne from hence Question Answer The due consideration of these examples teacheth vs thus much that as we are from the example of the obstinate thiefe to take heede that none of vs doe delay our repentance in a presumptuous hope of Gods mercy at the end of our liues so on the other side that none are to despaire of Gods mercy no nâ—t at the houre of death though they haue liued a long time in much sinne if God vouchsafe at the last to giue them grace truly to repent and beleeue in Christ after the example of the repenting thiefe ExplicatioÌ„ proofe These ineeede are those good instructions which we are on either side to learne from these two contrary examples For euen to this end no doubt hath the Lord lifted them vp before vs in the holy record of the gospel specially conceâ—ning the repenting thiefe like as St. Paul writeth to the same purpose 1. Tim. 1.15.16 First generally in these wordes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whom saith he I am chiefe And then more particularly concerning himselfe as it followeth thus Notwithstanding for this cause was I receiued to mercie that Iesus Christ should shewe * â—nâ—mâ—t protâ—â— Oâ—â—ne so the â—hiâ—fe acc râ—ing to that which was â—aid in the fâ—rmer ve se Con protos eâ—mi ego Oâ— whom I am câ—iâ—fe on me a chiefe one that is a chiefe sinner all long suffering vnto the example of them which shall in time to come beleeue in him to eternall life And beside this the repenting thiefe is also a liuely example of true repentance to vs all For those graces of Gods holy Spirit which were euident in him must likewise be the graces of euery one that doth or shall truly repent euen to the ende of the world Repentance is one and the same worke of the same spirit in all though in a differing measure of grace as it pleaseth God diuersly to dispose of the same to euery one Neither must any of vs account the example too base to be set for a paterne before vs because hee was a notable thiefe but much rather wee are to esteeme it as a most worthy mirrour and monument of Gods singular mercy To this purpose Master Caluin writeth excellently in his Harmony vpon the holy Gospel that he was Eximius fidei pietatis magister toti mundo vt nobis quoque ab eius ore petenda sit verae ac legitimae confessionis regula That is He was a notable schoolemaister of faith and godlines to the whole world in such sort that wee also must learne the rule of true and lawfull confession from his mouth And a little after Tenendum veró memoria quod nuper dixi editum esse a latrone poenitentia documentum quale Deus a nobis omnibus exigit dum se confessus est dignam factis mercedem recipere And wee must remember as I said euen now that the robbing thiefe gaue forth such a documentall instruction or forme of repentance as God requireth of vs all in that he acknowledged himselfe to receiue a reward worthy the things he had done And againe after this Quòd si inquit Caluinus latro Christum in cruce pendentem quasi maledictione obrutum fide sua in coeleste solium euexit vae nostrae socordiae si non reuerenter suspicimus a Dexteris Dei sedentem si non spem vitae in eius resurrectione figimus si non tendimus in coelum quò ingressus est I am si ex altera parte reputamus in quo statu Christi misericordiam implorauerit crescet fidei eius admiratio Lacero corpore iam exanguis extremam manus carnificem expectat tamen in sola Christi gratia acquiescit c. Quare mortificationem carnis patientiam fidei altitudinem spei constantiam pictatis ardorem ab hoc magistro discere non pudeat quem Dominus ad humiliandam superbiam nobis praefecit Nam vt quisque eum alacrius sequetur ita propius ad Christum accedet Now saith Caluin seeing the thiefe by the confession of his faith hath aduanced Christ hanging on the Crosse and ouerwhelmed as it were with the curse euen to the celestiall throne fie on our sottishnes vnlesse wee doe reuerendly looke vp vnto him sitting at the right hand of God vnlesse we doe settle the hope of life in his resurrection vnlesse wee doe bende our mindes toward heauen whether he is entred before vs. And if we doe thinke with our selues on the other side in what case hee was when hee called vpon Christ for mercie wee shall so much the more admire his faith His bodie being torne and left voide of blood hee looketh when the hangeman should quite and cleane take away his life and yet hee quieteth himselfe onely in the fauour of Christ c. Wherefore let it not be any shame vnto vs to learne of this instructour whom the Lord hath set ouer vs to take downe our pride both what the mortification of the flesh and what patience and what the valour of faith and what the stedfastnes of hope and what the zeale of godlines doe meane For as euery one shall follow him more chearefully so shall hee approch nearer vnto Christ And yet againe saith Master Caluin Si quis grauetur latronis vestigijs insistere praecuntem sequi dignum esse aeterno exitio quia impio fastu seipsum ab aditu coelorum arcet If any man will not vouchsafe to treade in the steppes of this thiefe and follow him thus going before him hee shall be worthie to perish eternally because by his wicked pride hee shutteth vp the kingdome of heauen against himselfe Finally a little after this Quod si inquit verò
common manner at the death of Abner because hee died not as a foole but as a man falleth before wicked men and because a Prince and a great man was fallen in Israel â— Sam. chap. 3.33.34 38. as it was alledged before in the Comforts so nay infinitely much more ought wee to be most rarely affected with the consideration of the death of our Sauiour Christ the greatest and most excellent of all that euer died so often as we doe thinke of it which ought to be continually though in another manner in deede and in other respects then King Dauid was affected for Abner or the people of God for the death of King Dauid himselfe or for Iosiah or any other of the most excellent seruants of God For according to the singular greatnes and varietie of the comforts of it which are not to be found in the death of any other so ought the duties to be in a singular manner framed and disposed So then as the benefites and comforts of the death and sufferings of our Sauiour are as hath beene declared before of two sorts from him vnto vs first in the remouing of euils and then in the procuring and conferring or bestowing of good things so the fruites of thankfulnes and obedience from vs to God and our Sauiour Christ they are likewise of two sorts First such as consist in the forsaking and leauing of euils Secondly such as stand in the embracing and following of good things Question IN the first place therefore which are the euils that the sufferings of our Sauiour euen to the death and shedding of his most pretious blood doe call vs to forsake and to leaue Answer The due meditation of the sufferings and namely of the crucifying of our Sauiour to the very death and perfit shedding of his most pretious blood vpon the crosse is very mightie and effectuall to teach all true beleeuers to denie all vngodlines and worldly lustes yea euen to crucifie them at the holy Scriptures speake insomuch as they were the cause why our Sauiour was crucified as was touched before Explication and proofe It is very true For hence it is that the Apostle Paul telleth vs that we must be grafted into the similitude of the death of our Sauiour and that our old man must be crucified with him That the body of sinne may be destroied that henceforth we should not serue sinne Rom ch 6. ver 6. And Gal 5.24 They saith hee againe that are Christes haue crucified the flesh with the affections and lustes So that wee learne from hence that it is our duty so to striue against sinne that wee neuer giue ouer the fight vntill we see as it were the heart blood of it Like as our Sauiour after he was fastened to the crosse neuer left bleeding till he had shed his heart blood out of his body to finish the satisfaction to Gods seuere iustice for our sinne And in this respect the Apostle saith to the beleeuing Iewes in way of inciting and incouraging of them to this fight Ye haue not yet resisted vnto blood striuing against sinne As though he should say Ye shall shew your selues cowards and no worthy and valiâ—nt souldiars of Christ if ye giue ouer this spirituall battaile before yâ— haue vanquished your sinfull lusts Heb. 12.4 The which as the Apostle Peter telleth them also and in them vs are most dangerous aduersaries vnto vs all seeking no lesse mischiefe then the eternall destruction of our soules 1. Pet. 1.11 Now therefore to the end we might take courage to this fight the Apostle Paul assureth Christians that there is sufficient power in the crosse of our Sauiour that is in Christ crucified vtterly to subdue sinne and to strengthen vâ— fully to a most ioifull victory For by the crosse of Christ he found that the world was crucified to him and he to it and therfore reioiceth in it aboue any worldly thing Gal. 6.14 This forsaking of vngodlines and worldly lustes must arise in our hearts from godly sorrow ioined with godly indignation and hatred against sinne not so much in thinking that our Sauiour Christ should suffer death in such sort as a man in reading the history of Iosephs affliction by his brethren or in beholding the cruel execution of some godly Martyr would melt in his heart and therewithall conceiue indignation against the cruelty of the enemies of the Gospell but rather in weighing with our selues that our sinnes yea the sinnes of me and thee and of euery one of vs were the cause of his death yea so that not onely the Iewes with Herode and Pontius Pilate were the persecutours of our Sauiour Christ but euen we our selues also had our part and as it were our bloody hand in the crucifying and piercing of him according to that Zech. 12.10 and Reuel 1.7 And verily we as well as any other if we had liued at that time had beene left vnto our selues void of the grace of God we should haue done as they did For we are all by nature as trecherous rebellious against God as euer were the wicked Iewes Wherefore beloued it is not enough for vs to mislike the wicked dealing of the Iewes and Gentiles that were then the actual persecutors of our Sauiour Christ It is not enough for vs to feele our hearts somewhat to melt by conceiuing in our mindes what grieuous paines they put him vnto without all cause on his part yea cleane contrary to his most worthy deserts but our melting must be for our sinnes euen euery mans heart must melt for his owne sinnes according to that admonition which our Sauiour himselfe gaue to those women that lamented his estate when he was led to execution Lu 23.28 Daughters of Ierusalem saith our Sauiour weepe not for me but weepe for your selues and for your children c. Hence therefore may appeare a notable difference betwixt the popish and frierly preaching of Christ crucified and the true and right preaching of his crosse and passion They take it for a great glory to them if they can handle the matter so passionately that they can bring their ignorant and superstitious hearers to weepe a little in thinking of the cruell dealing of his persecutors against him when neuerthelesse they incourage the same their schollers to pursue the seruants of Christ the true professors of his name with like malice and cruel practises which the Iewes then executed against our Sauiour and so do persecute our Sauiour himselfe in his members This no doubt is most odious abominable hypocrisie and most deceitfull dealing of false Apostles in the sight of God and of our Sauiour Christ The onely true preaching and hearing or reading and meditating of the passion of our Sauiour is when wee learne from hence so to sorrow for our owne sinnes that wee doe acknowledge that we had deserued all the punishments which fell vpon our Sauiour yea and that they should haue continued vpon vs with all disgrace before
force could hinder from rising againe out of the graue wherein his body lay dead will most assuredly preuaile against all his aduersaries of all sorts whosoeuer They shall all be subdued vnder his feete as we read Psal 110.1 and 1. Cor. 15.25 Moreouer and beside all that hath beene said seeing the wickednes of the nature of vs all is discouered by the example both of Iewes and Gentiles in their extreme contempt and most cruell pursute against the Sonne of God yea euen that wickednes whereby the Diuell at the first corrupted our first Parents in mouing them to aspire to be as Gods For we are all by nature very raâ—ke rebels descended of a traiterous stock The daÌ„ger of not beleeuing the Articles of his sufferings so that iustly might the Lord cast a double condemnation vpon the world vnles it had pleased him to the more wonderfull ouerthrow of the Diuel and all reprobates to turne that to the saluation of the elect whereby we had deserued to be twice condemned Let vs therefore from hence learne betimes and so forth to perseuere continually to humble our selues vnder the holy hand of God and to seeke for his grace and mercie that we be neuer led into the tentation of the Diuel that wee should be found rebels and traitours against the Sonne of God And chiefly let all such take heed to themselues whosoeuer be in high place aboue the rest and are indued with speciall gifts of wit and learning c. For if they be left vnto themselues and to the will of the Diuel the cause of our Sauiour Christ shall no sooner come before them but the higher their places and the greater the pride of their naturall wit or the shewe of their holines is by so much will they shewe themselues to be the more sore and spitefull aduersaries vnto him in the resistance of his Gospel and in vexing the true and faithfull professours thereof To conclude this part of our inquirie this we may boldly affirme that if any doctrine will doe vs good this of the sufferings of our Sauiour must haue a chief place in the effecting of it And it caÌ„not be that it should be truly known and beleeued but it must needes haue such manifold and admirable effects as haue beene rehearsed Question Now on the contrary what is the danger of not beleeuing and of not yeelding this obedience in regard of the sufferings and death of the same our blessed Sauiour Answer Whosoeuer do not beleeue that he hath suffered all these extreme paines reproches euen comparable to the reproch and torment of hell both in body and soule for their sins neither that the sufferings of our Sauiour alone are perfectly sufficient for their redemption and reconciliation with God neither do regard to know and obey the Gospel in this be â—aâ—fe they shall surely dye in their sinnes and iustly beare their owne reproch and torment both in body and soule for euer in hel Specially such as hauing receiued knowledg and some tast of the heauenly gift doe afterward fall away and tread vnder foote the Sonne of God accounting the blood of the Testament as an vnholy thing Explication and proofe So indeed we read Heb 6.4.5.6 ch 10.28.29 30.31 with a more full declaration then you haue rehearsed out of theÌ„ Read also Iohn 8.24 where our Saui generally affirmeth Except ye beleeue that I am he ye shal dye in your sins And Iohn the Baptist Iohn ch 3.36 He that obeyeth not the Sonne shal not see life but the wrath of God abideth on him This wrath of God is vpon such euen in this life but it shal be more heauie to the soule immediatly after this life ended but most of all both to body soule when our Saui shal come to execute his last iudgemeÌ„t according to the word of our Saui himself Luk. 9 26. And of the Apost Paul 2. Thes 1.6.7.8 c. Verily as our Sauiour had the perfect sense feeling of his dolorous sufferings for sin so will he come with perfect indignation against all such as shall despise his sufferings and take delight in their sinnes To speak more particularly if we beleeue not to be set loose by the bonds of Christ we shal lye bouÌ„d stil in the fetters chaines of our sins for vnles the Son make vs free we caÌ„not be free If we beleeue not that Chr our Lord was scourged for vs we our selues shal tast of the whip of gods wrath If we beleeue not that he was as the sheepe before the shearer dumbe for our sakes we shal neuer be able to open our mouth before God to plead for our selues If wee beleeue not that he was condemned at the iudgemeÌ„t seat of Pilate for vs we shal be coÌ„demned before the tribunal seat of Gods iudgement Finally if we beleeue not that he sustained the torments of soule for vs coÌ„parable to the torments of hel for a timâ— we shal for euer be tormented with them Thus necessarie is it that euery true Christian do beleeue firmely in the most perfect alsuf-ficient sufferings of our Sa Ch indured by him for euery one of vs. Let vs therfore pray accordingly as the Apostle teacheth vs Heb. 13.20.21 That the God of peace would vouchsafe euen through the blood of the euerlasting couenant to make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise for euer and euer Amen Beliefe in God the Son who the third day rose againe from the dead As for those that goe about any way to lessen the grieuousnes of the sufferings of our Sauiour The ground and meaning of his glorification in generall as if he had but onely made a shew of suffering as the Simonians diuers other heretikes are said to haue faÌ„tastically imagined or as if the sufferings of Martyres must be ioyned with the sufferings of Christ to the perfect merit of saluation or as it the sufferings of Christ were not properly chiefly in his soule nor necessarie so to be or on the contrary as if the soule of our Sauiour had suffered after death in the place of torment in hell or that the Godhead of our Sauiour suffered as the heretikes called Theopaschitae affirmed let vs vtterly withdraw our hearts from their opinions beeing erroneous from the faith both on the right hand and on the left in excesse and in defect Beliefe in God the Sonne who the third day rose againe from the dead and so began his exaltation or glorifying HAuing thus gone through the doctrine of faith concerning the whole humiliation of our Sauiour Christ in our humane nature euen from his incarnation to his very last sufferings vnto death yea euen to the last moment of time wherein he continued in the graue in the state and condition of the dead Let vs now henceforth proceede to the doctrine of that his
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâ—e Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâ—er the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ— also bâ— the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌ„d and meaning of his glorification in generall the Comfort arising froÌ„ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine â—n personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌ„cised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌ„t yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌ„ts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ„ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ„ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
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
euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
the Patriarks and Prophets c. are commended by the Apostle in that 11. ch to the Heb. And of Abraham our Sauiour himselfe saith that hee saw his daies that is his comming into the world and reioyced Abraham no doubt saw this day of Christ no otherwise then by the eyes of faith Ioh. 8.56 Meichi-sedech was a type and figure of Christ in which respect Abraham paid him tithes Ge. 14.18 19 20. Heb. 7.1 c. Iaakob also prophesied expresly of the coÌ„ming of Christ giueth to vnderstand plainly that he should take our nature and be borne after the manner of all other men that he should be the great King Gouernour of the people of God Gen 4â— 10 For he saith The scepter or tribe shal not depart from Iudah nor a lawgiuer from betweene his feete vntill Shiâ—o come and the people shall be gathered vnto him Yea the chiefe scope and argument of the whole booke is after the generall promise of the Messiah to shew vnto what people the comming of this Messiah was peculiarly restrained vntill the fuâ—nesse of the Gentiles should come in as also of what tribe he should descend according as it is written Iohn 4.22 in a conclusion vttered by our Sauiour himselfe Saluation is of the Iewes And it is most worthy to be obserued euen from the beginning that insomuch as hee that was promised to come of the naturall posteritie of man and to be borne of a woman should be able to vanquish the mighty power of the diuell that great wicked Angell and all his company who through sinfull conspiracie and lifting of themselues vp against God fell from their first estate and lost all that goodnes and blesâ—ing which they had though they doe still retaine a mighty power to doe much mischiefe so farre forth as they be not restrained by the almighty and gratious powâ—r of God and of our Sauiour Christ it is I say most worthy to be obserued that it is not obscurely signified from thiâ— very beginning that he is the Sonne of God more mightie then all Angellâ— and therefore also very God insomuch as of all creatures the Angells doe excell in strength as we read Psal 103.20 This eternall Godhead of our Sauiour was figured in Melchisedech according to the interpretation which the Apostle giueth thereof Heb. 7.1 2 3. Likewise that Angel called Iehouah to whom also Abraham praiâ—d Gen. 18.13 17 c. he was our Sauiour Christ the eternall Sonne of God though not yet at that time manifested in the flesh And it was the same Angel with whom Iaakob wrestled by praier with teares and whom he calleth by the name of God Gen. 32.24 c. Hos 12.4 it was Christ Thus in Genesis Moses writeth of our Sauiour Christ Exodus In Exodus the Passeouer beside that it was ordained for a memoriall of Gods mercy in his sparing of his people the Israelites wheÌ„ he smote the first borne of the Egyptians to the end he might deliuer theÌ„ out of their cruel bondage it was to them a type figure of christ by whose blood to be in due time offered vp vnto God they did by faith obtain forgiuenes of their sins according to that of the Apostle Christ was the Lamb slain from the beginning of the world And againe Behold the lambe of God which taketh away the sinne of the world According also to that of the Apostle Paul 1. Co. 5.7 Christ our Passeouer is sacrificed for vs. And Ioh. 19 36. Not a bone of him shal be broken And therefore also it is said Heb. 11.28 that Moses through faith ordained the Passeouer and the effusion of blood Moreouer the morall law was giuen to shew men their sinnes and damnation and consequently to point the Israelites and so our selues also to Christ for our deliuerance And therfore it is said to be our Schoolemaister to bring vs to Christ Gal. 3.24 And Rom. 10 4. Christ is the end of the law To the same purpose also was the whole ceremoniall law more directly giuen to the Israelites both sacrifices and sacraments the Tabernacle first after the Temple with all the furniture thereof Arke Mercy-seat Cherubims c. Finally the Angell in whom was the name of God and is called Iehouah who went before the people out of Egipt and led them through the wildernes c. he was our Sauiour Christ the second Person of the holy Trinity ch 13.21.22 and ch 14.19 and ch 23.20.22.23 and 1. Cor. 10.9 Now of the sacrifices Leuiticus the third booke of Moses Leuiticus is a more cleare declaration in setting down the lawes of the sacrifices and of the offering of them by the Priests yea and by the high Priest himselfe who was a speciall type or representation of our Sauiour among them The which sacrifices in that they were slaine they were not only shadowes of the death of our Sauiour but also of the fruit of his death in that the blood of the beasts was sprinkled to assure the people of the remission of sinnes by faith through the blood of Christ Heb 9 13 14. c. Read also Exod. 24.4.5.6.7.8 And further in that with these slaine sacrifices some were adioyned to be offered at certaine times which were goe let away aliue so to carie away the sinnes of the people as the scape Goat Leuit. 16.5 c. 22. and the liue sparrowe ch 14.49 c. 53. The which as it seemeth did point vnto the resurrection reuiuing of him that was indeed to die for the sinnes of the people but should thence-forth liue for euer an intercessour to make good vnto his Church whatsoeuer he should purchase by his death They had also sacrifices of thankesgiuing and peace offerings tending to the same end Thus much for a tast how Moses writeth of our Sauiour in the booke called Leuiticus Let vs come to Numbers In Numbers Numbers the rocke which Moses writeth of out of the which water flowed for the refreshing of the people in the dry wildernes it was a type of our Sauiour Christ and of that spirituall refreshing which the soules of his people haue by him Like as also was the Manna to declare vnto vs that he is was from the beginning to all true beleeuers the perfect food and nourishment of them both bodies and soules to euerlasting life For thus the Apostle Paule interpreteth the signification of these things the which no doubt were known to the faithfull in Israel though not so clearely as they be now 1. Cor. 10.1.2 3 4.9 It is true that many did not beleeue and therfore made not the right vse as appeareth in the same place and Iohn 6 32 c. But all were not such The brasen serpent also which Moses writeth of yea and set vp in the wildernes according to the commandement of God it was a type of our Sauiour Christ to be crucified shewing also the fruite of his death in our deliuerance from
it seemeth to be most orderly that wee doe begin first with the first words of St. Iohn concerning this point Question Which are these his words Answere They are these as we reade them chap. 20. verses 21.22 21 Then said Iesus vnto them againe Peace be vnto you as my Father sent me so send I you 22 And when he had said that he breathed on them and said vnto them Receiue the holy Ghost Now after these words may follow the words of St. Luke ch 24 verses 45 46 Question 47 48. Which are these words Answere They are these verse 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46 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 47 And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48 Now ye are witnesses of these things After these words of St. Luke we may not vnfitly returne againe to the Euangelist St. Iohn as it followeth in his 20. ch in the 23. verse Question What are the words of St. Iohn in that verse Answere They are these 23 Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Now for the conclusion of this most excellent narration of these two holy Euangelists wee may yet againe commodiously returne to St. Luke as it followeth in the 4â— verse Question Which are his words Answere He reporteth the words of our Sauiour thus 4â— And behold I will send the promiâ—e of my Father vpon you but tarry yee in the Citie of Ierusalem vntill ye be endewed with power from on high ExplicatioÌ„ Thus then we haue the whole narration before vs so orderly as God hath vouchsafed vs his grace to guide vs for a helpe to our interpretation and for the more cleare and full vnderstanding of the whole Wee will not vrge this order of the words of our Sauiour recorded by both the Euangelists ouer precisely and stiffely Onely we will obserue it till we may learne wherein it may be amended This we are sure of that our Sauiour both spake and did all that the Euangelists set downe at this one the same appearance I meane in this one time of appearance and continuance with them Now therefore this cauâ—ele prefixed as touching the order let vs come to the words themselues and the doctrine thereof which is no lesse certaine by the authority of our chiefe Master and Teacher then most profitable for vs very reuerendly to consider of The whole narration containeth a preparatory institution or ordination of the eleuen to the Apostolicall function and ministery as it is euident by comâ—â—ring the last words of Luke concerning the promise of the holy Ghost to the perfect furnishing of them therevnto after the ascension of our Sauiour with the first words of Saint Iohn touching the holy and sacramentall breathing of our Sauiour vpon them as a signe and seale thereof Not an ydle signe and seale but that which was effectuallie accompanied with a more cleare inlightening of their vnderstanding then they had before as the Euang Luke doth further declare in that he writeth expresslie that our Sauiour opened their vnderstaÌ„ding that they might vnderstand the scriptures This beeing as it were the whole summe wee may more particularlie consider of the narration of the holy Euangelist in these seuerall partes following First our Sauiour repeateth the words of salutation or rather pronouncing his blessing vpon his disciples saying againe Peace be vnto you Secondlie hee doth assure the eleuen of their Apostolical and high calling by word of mouth in that he saith As my Father sent me so send I you Thirdlie for their further confirmation hee vseth a Sacramentall signe of breathing vpon them with the interpretation of his diuine meaning therein saying Receiue ye the holie Ghost Fourthlie the effect of these words answeable to the sacramentall signe is recorded in that it is said that our Sauiour opened their vnderstanding that they might vnderstand the Scriptures Fiftelie our Sauiour did from the scriptures declare vnto them thesâ— things by the which they might be established in the faith both of his death also of his resurrection to the ende they might preach the sâ—me to other to the working of faith in them likewise in that he said to them Thus it is written thus it behoued Christ to suffer and to rise againe from the dead the third day Sixtlie our Sauiour declareth vnto them the principall fruits and benefites of his death and resurrection which he would haue them also to preache in his name that is to say Repentance remission of sinnes And therewithall he declareth vnto them the largenes of their Apostolicall coÌ„mission extending it selfe to all nations beginning first at Ierusalem and from thence into all the worlde For so are the words of our Sauiour That repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem Seuenthlie he doth autorise them to be authenticall witnesses in the preaching of these things Nowe saith our Sauiour yee are witnesses of these things Yea further in the eighth place he assureth them that their ministerie shall be effectuall both to the saluation of those that will belieue and obey their doctrine and also to the condemnation of all such as shall harden their heartes against it Whosoeuers sinnes ye remitt saith our Sauiour they are remitted and whosoeuers sinnes ye retaine they are retained Finally our Sauiour promiseth these his Disciples all meete gifts in a more full measure then yet they had receiued for the execution of this their great high office of Apostleship and to the same ende commandeth them to resorte to Ierusalem after his Ascension and to tarrie there till hee should perfourme this his promise vnto them These are the seuerall parts of this excellent portion of the storie concerning the fifte euen the most ample and effectuall remedie which our Sauiour vsed to chase away the vnbeliefe of his disciples yea eueÌ„ of these the chiefe of them for the benefit of the rest yea euen of his whole church It coÌ„taineth as we see many most excelleÌ„t things Let vs therfore accordingly dispose of our mindes to ponder weigh them And the Lord giue vs grace so to doe Amen Touching the first of these particulars to wit the repetition of these words Peace be vnto you I wil not stand to make rehearsall of the interpretation which was so lately giuen of them Onely let vs obserue the reason why our Sauiour repeated them the which as we mâ—y well conceiue were these First because the disciples through distraction and trouble of minde made little vse of them before Secondly because our Sauiour minding to enter into a new speach vnto his disciples maketh a new entrance or preface as it were Then the which nothing could be
glory of the onely begotten Son of God c yet if God doe not continue still to enlighten vs by his holy spirit we should be ignorant and vnbeleeuing touching those points yet remaining as euen these chief disciples were for a season And therefore we learne further from hence that we are still continually to craue of God that he will vouchsafe to open our eyes that euen as he hath lincked together all the Articles of our faith as in a golden chaine so it would please him to renewe from time to time the gracious light of his holy spirit that we may from point to point attaine to the true vnderstanding and faith of euery one of them For assuredly looke where the Lord leaueth teaching there of necessitie shall wee cease learning And therefore let vs be alwaies very careful not onely publikely but also priuately euery one by our selues and with our families to pray earnestly to God for the daily illumination of his holy spirit in euery point of his most holy and diuine truth This haue the excellent seruants of God done before vs namely the Prophet in the 119. Psalm verse 18. Open mine eyes that I may see the wonders of thy lawe And the Apostle Paul he praieth in the behalfe of such as had already profited excellently well in the knowledge and faith of our Lord Iesus Christ that the eyes of their vnderstanding might be yet more and more inlightened Ephes 1.16.17.18 Col. 1.9 Wherefore we much rather ought to doe it as they who stand insomuch the more need then they by how much we haue lesse profited Questionles the cause why many euen of such as haue heard the word a long time and enioyed all other the holy ordinances of the Lord doe remaine still very ignorant of whom it may be saide that they are euer learning and neuer come to the knowledge of the truth it is for that they be not instant with the Lord by praier both in publike ioyning with the preacher and also in priuate by themselues attending diligently vpon the ministery of the word intreating his blessing vpon the same For no doubt if the most ignorant in the congregation would pray feruently to God for grace they should find the Lord true in his most holy gracious promise Aske and ye shal receiue seeke and ye shall find knocke and it shall be opened vnto you For as our Sauiour assure â— vs whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened For what man is there among you c. Mat 7.7 c. read also Luk 11. â— They that are châ—ldren in knowledge and stande in need of milke should grow in time fit to be fed with more strong meat as the Apostle speaketh 1. Co 3.1.2.3 Heb â— 12.13.14 1. Pet 2.1.2 For as wee read Psal 19.7 The Lord giueth wisedome to the simple yea Prou 1.4 sharpnes of wit and to the child knowledge and vnderstanding Thus much concerning the effect of the breathing of our Sauiour vpon his Disciples saying Receiue the holy Ghost in that hereby their vnderstanding was opened And this is the fourth particular But that which is annexed vnto it is no lesse worthy to be obserued of vs touching the subiect matter of their vnderstanding namely the holy Scriptures for so saith the holy Euang that our Sa opened their vnderstanding that they might vnderstaÌ„d the Scriptures Our Sauiour could by immediate reuelation haue giuen them knowledge without the written word but to cut off all occasion of seeking after phantasticall reuelations beside the word as many proud spirited men doe attempt and in the meane while set not a flocke by the Scriptures it pleased our Sauiour euen of purpose no doubt to honour the Scriptures thus far as to make them the grouÌ„d and guides of the vnderstanding of his most choise disciples Yea he himselfe though all that he spake was as authenticall as the Scriptures for he was the very truth it selfe yet he had alwaies his recourse to the Scriptures of the olde Testament to ground his doctrine on Moses and the prophets as it is plentifully recorded by the holy Euangelists And as it followeth in the very next words containing the fift particular Question Which are they Answer And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againâ— from the dead the third day Luke 24.46 ExplicatioÌ„ How the sufferings and resurrection of our Sauiour are written of in the holy Scriptures we haue shewed before Here let vs obserue diligently that insomuch as our Sauiour standeth so often in the rehearsall and confirmation of his sufferings and resurrection that they are matters of singular weight not to be posted ouer as children doe in saying the Articles of their faiâ—h but to be most seriously minded both of yong and olde with the best discretion and most aduised iudgement that all of vs can attaine vnto They are two of the principallest things which our thoughts and meditations ought to haue recourse vnto in the morning when we rise in the euening when we goe to bed yea in the night as wee lye vpon our beds Wee ought to talke of them as wee walke abroad with our neighbours and as wee sit at home with our wiues and children c. Verily none of vs haue yet euer sufficiently and deepely enough pondered and weighed them Whose heart should not be wonderfully affected both with godly sorrow for sinne with zealous hatred against sinne with vnsatiable loue towardes God our heauenly Father and towards the Sonne of God our Lord Iesus Christ himselfe considering that hee would according to the will of his Father most willingly suffer for vs yea euen to the death the death of the Crosse as we haue heard at large before And who duly considering that the same our Lord Iesus Christ who dyed for our sinnes is verily risen againe for our iustification cannot but bee vnspeakeably reioyced and stirred vppe to rise from the death of sinne to serue the liuing God as we are after to consider in the comforts and duties belonging to the faith of the same Here also we see which are the principall things which our Sauiour commendeth to the faith of his Disciples as the chiefe grounds and pillars thereof and which were to be most carefully preached of them as the chiefe grounds of the common faith of all Christians There are many other Articles indeede in no wise to be neglected of vs but if wee should studie neuer so long we could not name two Articles of like necessarie respect yea of like both respect and prospect as we may say the one pointing vs backe yea containing in a manner all the humiliation of our Sauiour euen from his birth to his death the other pointing vs forward to his full and perfect glorification it being as a most triumphant entrance into it neuer to fall from the victorie and
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
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
verse of this 28. chapter that the Angell tolde the women that our Sauiour did so as he had promised and willed them to tell the Disciples that if they would goe into Galile there they should see him And Marke 16.7 Neuerthelesse the neglect of the disciples to doe hetherto as the Angell had insinuated vnto them by the message of the women may sufficiently argue that our Sauiour reuiued this his appointment before they went But of this negligence of the disciples we haue spoken before Heere onely let vs furthermore obserue the constancie of our Sauiour in performing this mercy to the disciples which he had promised though they had deserued by their negligence not to haue seene our Sauiour in Galile at all or any where else Now thirdly how the Disciples were affected at the appearance of our Sauiour vpon the mountaine the Euangelist giueth vs plainely to vnderstand in that he saith that they worshipped him to wit with religious and diuine adoration and worship and not in a ciuill manner For this effect sheweth that they were religiously affected in beholding and considering that his diuine maiestie and glory wherein hee shewed himselfe vnto them But how then is it saide that some of them doubted This cannot agree with religious worship which must be done in faith or else it cannot be pleasing to God It may be answered to this that howsoeuer some of them doubted at the first whether it were hee or no while hee was further off yet vpon his approching they recouering themselues got victorie against their doubting and worshipped him with the rest all of them being verily perswaded that it was he And heerein it may also be iustly very profitable vnto vs to weigh well with our selues how deepely doubtfulnes and distrust is rooted in our nature in that it is so apt to returne after many former victories as it did heere to some of these Disciples For that infirmitie which was in them concerning the resurrection of our Sauiour and the discerning of his Person is daily to bee found in vs concerning the same and other matters of faith recorded in the holy Scriptures euen so often as wee come to any serious examination whether we doe truly and in deede beleeue them or no. But let vs come to that which you rehearsed in the fourth place that is to the speech of our Sauiour which hee vsed to his Disciples in this his eighth appearance Question In what order are wee to dispose of it so as wee may most commodiously contriue the words of both the Euangelists as it were into one text Answer In the Euangelist Matthew we are to consider First that our Sauiour minding to renue and to make more plaine his Apostolicall charge and commission to his Disciples vseth certaine words in way of preface both to declare his most iust and princely authoritie which he had to lay the same vpon them and also for the animating and incouraging of them to submit themselues to the willing vndertaking and performance of it in comfortable hope of all good and blessed successe from him Secondly we are to consider that he describeth and prescribeth vnto them what their charge and commission was in the seuerall parts thereof Thirdly that hee promiseth them that while they should discharge their dutie faithfully he would be present and assistant vnto them yea so as he extendeth this his promise inclusiuely to all faithfull Ministers of his holy word and Gospell to the end of the world And in the Euangelist Marke our Sauiour doth expresse after what manner he will be present and assistant First more generally both with them and all faithfull Ministers to make their ministerie effectuall to the saluation of all true beleeuers Secondly and that more particularly with the Apostles themselues in some speciall manner for their time not onely to saluation but also to the bestowing of sondrie extraordinarie gifts for the effecting of many strange things to the honour of their ministery and to the confusion of the aduersaries of his Gospell Explicatiō In this order wee may in deede commodiously consider of this most holie speech of our Sauiour which he vsed in the time of this eighth appearance Let vs therefore stay a while vpon it from point to point And first concerning these words which our Sauiour vsed in way of preface All power or as the word signifieth All authoritie or preeminence is giuen vnto me both in heauen and in earth they doe manifestly declare that hee had full authority to put his Apostles into that Commission and charge which hee minded to lay vpon them yea which hee had alreadie committed vnto them though the time of the execution of it was not yet come And in as much as their office concerned not onely the procuring of the peace and welfare of the soules of all that should submit themselues to their ministerie heere on earth but also the procuring of their eternall saluation in the heauens And contrariwise seeing their ministerie tended to the conuiction and condemnation of all vnbeleeuers and such as should rebell against the doctrine of the Gospell according to that which our Sauiour had before his death saide to them vnder the name of Peter I will giue vnto thee the Keyes of the Kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Matthew 16.19 and according to that hee had saide expresly to them all both before his death chap. 18.18 and Iohn 20.23 after that hee was risen from the dead Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Heereupon I say our Sauiour doth to singular purpose certifie his Disciples that all power both in heauen and earth belonged vnto him according to that hee had tolde them diuers times before his death Matthew chapter 11.27 All thinges are giuen mee of my Father And Iohn 3.35 The Father loueth the Sonne and hath giuen all things into his hand And chapter 17.2 in his prayer Thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And the rather also hee doth so nowe because hee knoweth that his Apostles should meete with the resistance of all kinde of power heere on earth opposing it selfe euen against his heauenly ordinances both earthlie power of vvicked men and spirituall power of the diuell that Prince which ruleth in the aire Eph. 2.1 and chapter 6.12 such as are there called principalities and powers and spirituall wickednes in high places or in heauenly matters entois epouraniois Our Sauiour therefore intending in these words to authorise his Gospell and the ministerie thereof he taketh the like course which the Lord taketh yea which he himselfe in that he is one God with the Father did take at the publishing and authorising of the Lawe before which were vttered the like words of
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
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
end we doe not weaken the comfort of our faith concerning the eternity of the blessed life let vs in no wise giue place to any doubting or lessening of the terrours and torments of the eternall and cursed death For doubtlesse the doubting of the one would vndermine and weaken the assurance of the other If any aske when this execution shall be hee may easily learne from this description of our Sauiour that it shall follow immediatly vpō the pronouncing of the sentence by him whensoeuer that shall be The going of the wicked into that euerlasting paine which our Sauiour speaketh of shall not be with their good will but no doubt altogether against their wills like as the thiefe or traitour goeth to the Gallowes or to any other place of execution Or rather infinitely more vnwillingly then they goe though they be most iustly adiudged vnto it For they may be yet in some hope that God will at the last haue mercie vpon them but these can haue no hope All time of mercy is vtterly expired and ended with them Let this suffice touching the first part of the execution concerning the condemnation of the wicked The second part of the execution which was the first of the sentence or iudgement that is now to be weighed of vs in that our Sauiour saith that the righteous shall as certainly goe into life eternall as the wicked shall goe into euerlasting paine But they shall not goe vnwillingly as was said euen now of the wicked but most willingly and ioyously and thankfully to God for so inestimable an aduancement as Reuel 19.7 8 9. The time when they shall goe shall be immediatly after the sentence giuen that is to say before the sentence shall be giuen against the wicked Wherby it may be euident that our Sauiour doth not here speake of the order of the execution but of the certainty of it And the reason why he mentioneth the execution of the latter part of the sentence first is onely according to that method or order of an hysterosis very familiar in the holy Scriptures But leauing these points of circumstance let vs come to the matter it selfes to the end wee may conceiue aright of the excellencie of Gods eternall mercie toward the godly in this inestimable blessing of eternall life To this purpose it shall be good for vs to know first of all that it is a distinct blessing from that life of God which hee communicateth vnto vs in this world though it pleaseth him to giue vs a taste of eternall life by the first fruites of his holy Spirit according to that Heb. 6.4.5 For that which the vnregenerate and vnsanctified haue onely in tast the children of God haue not onely in tast but also as we may say in sound and nourishable digestion in some measure to their preseruation and strengthening to the full fruition of euerlasting life in the Kingdome of heauen And therefore it is that this euerlasting life is called the life to come to put a difference betwixt the present life yea euen betwixt it and that part of it which wee doe liue here after that wee are borne againe and regenerated by the holy Ghost to newnes of life As we read 1. Tim. 4.8 and chap. 6.19 Read also Mark chap 10.29.30 And therefore also it is saide that although Christ doe liue in vs to wit by his Spirit Gal. 2 20. Rom. 8. verses 9.10.11 and 2. Cor. 5.17 Yet as we read Colos 3. verses 3.4 the same Apostle saith againe Our life is hid with God in Christ. Yea so as it shall not be fully reuealed in the glory of it vntill the same our Sauiour Christ shall appeare in glory And chap. 1.5 Hee calleth it the hope which is laide vp in heauen Heb. 6.18 According also to that of the Apostle Iohn 1. Epistle 3.2 Dearely beloued now are wee the Sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is Finally 1. Cor. 15.19 If in this life onely saith the Apostle Paul we haue hope in Christ we are of all men the most miserable Thus then we are to distinguish betwixt the present life which we now inioy yea that part of it which we liue here in the Spirit and betwixt that eternall life which our Sauiour will perfectly performe to the godly at the last day Neuerthelesse the distinction is rather in the measure and degree of the happines and glory of it then in the nature and kinde of it And yet againe it is as much differing in the excellencie of it as a thing of the same kinde and qualitie may be So that as we say of a man that is growne vp from meane estate and small gifts to a high degree and to great learning that hee is nowe another man then he was before in like manner may we say of eternall life in comparison of the present life yea euen of the life of the most godly that it is another life The which that we may yet the more clearely perceiue wee are further to vnderstand that beside our naturall life which is no better then a death in sinnes and trespasses and so of a cleane contrarie nature there are three degrees of that spirituall life which God bestoweth vpon his children First that life which they liue in this world after that he hath regenerated and borne them againe by the holy Ghost which yet is alwaies vnpersit and failing in godlines and consequently in spirituall and heauenly comfort Secondly the life of the soule seperated from the body by the naturall death which is thenceforth perfitly freed from sinne and from the combrance of the corrupt body and inioyeth some measure of a glorious and perfit rest Heb. 12.23 Thirdly the life both of body and soule reunited againe at the resurrection of the body at the last day And this life shall be most perfitly glorious and happy and is that which our Sauiour speaketh of in this place For as the soule shall at that time be perfitly glorified so also shall the body be and therefore shall it be no hindrance to the perpetuall and full comfort and ioy of the soule as it is alwaies here in this life through the distemperature therof like as the soule it selfe is not perfitly cleansed and sanctified so long as it remaineth in the corrupt body Furthermore that we may yet helpe ourselues to the knowledge of eternal life what it is in some measure though in the perfection of it it exceedeth all our knowledge we are to consider of it as consisting in these three heads First in the perfect knowledge of the most gratious wisedome and holy will and counsell of God in Christ Iesus so farre as it is meete for the creature to know and to be made priuie vnto it according to that saying of our Lord Iesus Christ himselfe Iohn 17.3 This is life eternall that is
vires dum viribus adait Vires vt vigeat quod fuit ante nihil 5. Erigit Spiritus illapsos quia vis data saepe vacillat Erigit lapsoâ— spe iâ—het esse bona Psal 51.10 11.12 Spiritus aduersis cum mens sit languida rebus Erigit emergit mens modò prossa malis Spiritus erectos viâ— cum sit lubrica vitae Eph. 3.16 Ne recidant firmat si recidant queâ—uuat Spiritus imbelies diuinis imâ—uit armie 6. Confirmat Praelia prima decet posteriora fugat Ipsius arma fides spes coelestia verba Quae sanctis scriptis edidit ipse Deus Spiritus his armis Satanae mendacia pellit Ephes 6 1â— 11. c. His quisque tegitur tutos vbique manet Spiritus externis signis daâ— pignora certa Vine verbis addens pectora tarda mouet Spiritus hisce Dei diuinis dotibus auctum Dirigit rectis passibus ire facit Isai 63.13.14 Psal 143 1â—â— Spiritus acta regit voces corda gubernat 7. Regit Ne cor lingua manus sint superata malis Spiritus in laetis animum dat tristibus aequum 1. Thes 1.5.6 2. Ep 2.13.14 c. Vt grates habeat mens in vtrisque Deo iâ— Spiritus ornatos-donis regit arte peritos Vt sint sancta Dei munera sancta viris Epilogus Solatur Gignit Firmat Docet Erigit Auget Dirigit Oranti Spiritus ista dabit The same in English The Promise 1. The holy Ghost doth cleare the minde 2. He doth renewe the will 3. He doth the soule with comfort store 4. He doth all grace instill 5. When weaknes growes and flesh preuailes And grace doth take some foile The Spirit comes and flesh subdues The diuel doth recoile 6. With double strength grace fenced is And so more strong to fight The next assaltes are soone represt What force may foile Gods might 7. The holy Ghost of all mans life The guide and staie he is In all estates weake man he holdes Lest he should goe amisse For left to selfe as apt to straie Is man as seely sheepe And eke as apt to be destroide If God doe not him keepe Much lesse poore soule could he attaine To happie state in heauen If holy Ghost of all his gifts Withdrawe but one of them THe meaning of the Article thus explaned let vs now come to the promise Question Where haue wee any promise that the holy Ghost shall be giuen vnto vs Answer In the 11. chapter of Saint Luke verses 9.10.11.12 13. Rehearse you the words of the text Question Which are they Answer I say vnto you saith our Sauiour aske and it shall be giuen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened If a Sonne shall aske bread of any of you that is a Father will he giue him a stone or if he aske a fish will he giue him a serpent Or if he aske an egge will he giue him a scorpion If ye then which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy Ghost to them that desire him ExplicatioÌ„ proofe A most gracious promise of a most glorious and mercifull Father and the same also most sweetly and familiarly illustrated and confirmed by our most blessed Lord and Sauiour to helpe the weaknes of our faith touching the assured perswasion of so singular a gift euen the gift of all gifts as wee may say c. For our Sauiour Christ knewe right well how great our weakenes of apprehension is this way in conscience of our vnworthines beside our slouthfulnesse in seeking after it the which he would by this his most gracious incouragement chase away Furthermore it serueth to this purpose very well The Comforts that the holy Ghost is called the Spirit of promise that is the promised Spirit Ephes 1.13 And the promise of the Father Act 2.33 The which promise of the Spirit that is the accomplishment of which promise we receiue through faith as the Apostle Paule affirmeth Gal 3.14 Wherefore wee most thankfully embracing this so high and pierlesse a promise let vs now proceede to consider of the vse of the doctrine and faith of this Article ANd first for comfort wherevnto the promise doth very aptly make way Question What is that Answer The comfort of beliefe in God the holy Ghost is most singular and therefore doth our Sauiour himselfe intitle him with name of the Comforter ExplicatioÌ„ proofe It is true as we read Iohn chap 14. verse 16. I will pray the Father saith our Sauiour and he will giue yee another Comforter that he may abide with yee for euer And verse 26. But the Comforter which is the holy Ghost whom the Father wil send in my name he will teach ye all things c. And againe chap 15.26 And chap 16 7. And most worthily is he called the Comforter because he alone doth in speciall mÌ„aner and most immediatly comfort vs against al temptations and causes of discomfort And also because he alone doth in like special maÌ„ner both giue vs the present comfortable feeling of all the sweet mercies of God in this life and also the ioyfull assurance and hope of all good things which are to come as wee shall see a none Question But first what are those temptations and causes of discomfort which the holy Ghost doth comfort vs against Answer First against our actuall sinnes and transgressions Secondly against our failings in all holy obedience Thirdly against our originall sinne and corruption of nature Fourthly against the troubles and afflictions of this present euill world Fiftly against the doubt of the truth of our faith and repentance and so of our election to saluation Sixtly against the discomfort of our continuall infirmities often renewed slips falls ExplicatioÌ„ and proofe These indeede are the singular comforts which the holy Ghost doth daily renew vnto vs and that vpon these occasions following For first whereas the diuel and our owne guiltie and vnbeleeuing hearts tempt vs that we must needes be condemned through the iust iudgement of God because of our manifold great sins insomuch as God is most iust and must needes take vengeance of all sinners the holy Ghost assureth vs to our comfort that all our sinnes are punished in our Sauiour Christ and that the iustice of God is fully satisfied by his death so that they shall not be laide any more to our charge Secondly whereas the diuel further obiecteth that although this were true that our sins are satisfied for yet we could not be accepted in the sight of God except we were righteous the holy Ghost assureth vs further that our Sauiour Christ hath fulfilled all righteousnes for vs and that hereof his resurrection is an euident
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
Philip. 1.7 and chap. 3.17.18 Heb. 10.32.33.34.35 and 1. Pet. 5.8 9.10 Finally 1. Iohn 3.16 Thus comfortable is our fellowship in sufferings Yea and so much the rather because as we suffer for Christ so also he taketh himselfe to suffer with vs after a sort As Act. 9.4 Rom. 8.17 Philip. 3.10 Colos 1.24 To conclude the Comforts and therewithall to make some passage to the duties Insomuch as they are so great both in life and death as hath beene declared O how great is their sinne whosoeuer without iust cause malitiously or prophanely for filthy lucres sake abuse the most graue censure of excommunication after the manner of the wicked Pharisies Iohn ch 9. verses 22.35 and chap. 16.2 to the cutting off of any from this holy communion as touching the outward societie of it For as touching that communion which the faithfull haue before God no creature can bereaue them of it Likewise who can tell how grieuous their sinne is in the sight of God who shall hinder the course of the preaching of the Gospel and of the administration of the Sacraments c from the hand ministerie of the least of the faithfull Ministers of the Gospel whereby this communion of Saints is not onely at the first begun but also is to be continually cherished and confirmed For assuredly as the setled course of the ministery worship coÌ„manded of God is the meanes of setling confirming and encreasing of faith all grace wherby the people of God enioy their blessed communion in Christ Iesus among themselues according to the doctrine of the 133. Psal Behold how good and how delightful a thing it is for brethren also to dwell together c. For there the Lord hath appointed blessing and life for euer so on the contrary the dissoluing of the ministerie is the decay of the people according to the holy Prouerb cha 29.18 Where there is no vision that is no prophecie or preaching there the people decay And therfore as was said who can tell how grieuous their sinne is who hinder the preaching of the Gospell and other the exercises of Gods holy seruice and worship Wherefore also let vs so much the more pretiously esteeme the wonderfull goodnes mercy of God in giuing vs the holy Ministerie of his word exercises of his diuine worship for the gathering together of his Saints vnto him and to make knowne vnto them the certainty of his most sweet comfortable loue toward them in Christ Iesus and consequently the certainty of their most blessed ioifull saluation by him For verily without this ministerie howsoeuer it may be that some for a time being destitute of it are neuerthelesse in the counsell of God appointed to saluation yet vntill they shall haue the knowledge of it and faith to beleeue it how can they haue any more comfort in it then a condemned person can haue in the pardon which his friend hath obtained for him at the Kings hands vntill he shall be certified of it For vnto that time he is still in continuall expectation and feare of death THus much concerning the Comforts of the communion of Saints And therewithall as was said for an enterance into the consideration of the Duties an intimation how deare and pretious the meanes of cherishing and vpholding the same holy communion ought to be vnto vs. Some other duties were by occasion touched in the interpreation of the Article Now let vs proceed to inquire into the Duties more purposedly Which may they be Question Answer In that we haue our coÌ„munion with our Sauiour Christ who is the fountaine of holines it teacheth vs that it is our dutie to withdrawe our selues more and more The Duties from all prophanenes and to labour to increase daily in sanctification and holines both in our bodies soules and Spirits and in all good fruites and actions thereof to the glory of God and of our Sauiour Christ It teacheth vs thus much in deede For otherwise there could be no agreement or proportion at all betwixt the head and the members which were a monstrous thing â—â—â—licatioÌ„ 〈◊〉 â—roofe And therefore as touching the first part of your answer to wit that it is our dutie to withdrawe our selues from all prophanenes and vnholines the Apostle Paul saith with great earnestnes 1. Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doe ye not knowe that he which coupleth himselfe with an harlot is one body for two saith he shall be one flesh But he that is ioined to the Lord is one Spirit Flie fornication c. Know ye not that your body is the Temple of the holy Ghost which is in you whom ye haue of God and ye are not your owne For ye are bought for a price therefore glorifie God in your body and in your Spirit for they are Gods And 2. Cor. 5.17 If any man be in Christ let him be a new creature And according to the other part of your answer which was concerning labour after increase of sanctification our Sauiour himselfe saith Iohn 15.1 I am the true vine and my Father is the husband man Euery branch that beareth not fruite in me hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring forth more fruite And verse 5. I am the vine ye are the branches hee that abideth in mee and I in him the same bringeth forth much fruite for without mee ye can doe nothing And verse 8. Heerein is my Father glorified that ye beare much fruite and be made my Disciples And this is that which the Apostle praieth for in the behalfe of the Thessalonians euen a prier necessarie for all Christians that we may be sanctified throughout and that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Ep. ch 5. verse 23. Such is our dutie in regard of our holy communion with our Sauiour himselfe Now in that through the same our Sauiour we haue our holy communion among our selues â—uestion What ought our dutie to be in respect of this â—nswer Euery member of the Church of our Sauiour Christ standeth bound euen for our Sauiours sake heartily to desire and in all louing and peaceable manner to procure by all meanes according to euery mans grace and power the benefit and blessing of euery fellow member yea euen of the whole body It is likewise the dutie of euery one as I heard you say somewhat more particularly a little before carefully to vse and frequent all those holy meanes which God hath sanctified for the nourishing of this holy communion to wit the preaching of the word Praier the Sacraments and whatsoeuer may further vs vnto the more profitable vse of theÌ„ according to the direction of the holy word of God â—xplication â—nd proofe Out of all question
deuour all impenitent and obstinate sinners yet he would haue vs well to knowe that there is also with him perfit mercy that is most tender and aboundant pitie and compassion for all those that will by mercy bee moued to repent them vnfeinedly of their sinnes For to this end euen immediately after the titles which note his eternitie and power Beliefe that to euery true m mber of the Church of God belongeth forgiuenes of sinnes in that he calleth himselfe the Lord Iehouah and the mightie God hee rehearseth his mercy in the next place and that also with an excellent amplification of the greatnes and largenes of the faithfulnes and constancie of the same before he speaketh one word of his fearefull iustice And all this to the incouragement of all poore sinners whose guiltie consciences must otherwise of necessitie terrifie them from his presence For the onely ground and warrant of the forgiuenes of sinnes is the mercy of God and that euen of his meere goodnes and grace as we read Isai 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and I will not remember thy sins saith the Lord. The occasion of this the Lord his proclaiming of himselfe is worthy to be obserued as we may read it recorded in the last part of the 33. chapter For Moses being ordained of God to be a guide and gouernour to the people of Israel he doth in great wisdome desire the Lord to make it knowne what his nature and disposition is to the end both he all the people might the better knowe after what manner they ought to behaue themselues in all their conuersation before him And Moses doth the rather desire this of God now though hee had before made himselfe knowne by his publishing of his lawe because the Tables therof were at this time broken in pieces This may plainly teach vs this lesson that none can truly serue God but they onely who truly know and duly consider what manner of one the Lord our God is Now vnto this notable place out of Exodus I will adde one or two more for our further confirmation and then we will proceed One of the places which I will alledge is written Isai chap 43. verse 25. where it is euident that the Lord doth by his holy Prophet assure his people of his gracious pardon if happily they would turne vnto him Yea the Lord doth so notwithstanding they had made him serue with their sinnes and wearied him with their iniquities c. Read also chap 48 8 9.10.11 I knowe saith the Lord that thou wouldest transgresse grieuously therefore haue I called thee a transgressour from the wombe For my names sake I will deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction For mine owne sake for mine own sake I will doe it for how should my name be polluted Surely I will not giue my glory to another What name and what glory is this that the Lord speaketh of No doubt but it is that name that glory which he proclaimed at the intreatie of his faithfull seruant Moses as we sawe before The practise and exercise of this mercy of God toward his people is euident in the booke of the Iudges and Ps 78. yea though they did very often prouoke God to haue vtterly cast them off Read also Ezek ch 16. in the ende of the chapter Behold it also in the prophecie of Ionah euen toward such as were strangers from the common wealth of Israel and therefore were not vnto that time of the visible Church of God Read the last cha of the prophecie Read alo Ps 103. It is a notable Scripture to this excellent purpose both in the hypothesis or particular instance of Dauid himselfe verses 1 2.3.4.5 and also in the thesis or generall concerning all that feare God verses 6.7.8 c. euen to the ende Likewise Ps 130. I haue waited on the Lord c. And againe in the same Psalm Let Israel waite on the Lord for with the Lord is mercie with him is great redemption And he will redeeme Israel from all his iniquities The practise of which waiting See Psal 123. Wherefore seeing God is so gracious and mercifull iustly may wee in this respect cry out and wonder with the holy Prophet Micah according to the three last verses of his Prophecie in these wordes Who is a God like vnto thee who taketh away iniquitie and passeth by the transgression of the remnant of his heritage c NOw that we may proceed as we promised The meaning of the Article Ques What is the meaning of this Article I doe beleeue the forgiuenesse of sinnes Ans This Article teacheth me euery Christiā to beleeu that it is the good wil of God our heauēly Father through the death precious blood-shed of our Lord Iesus Christ to forgiue that is as a most mercifull Creditor to remit both the whole debt and also the forfeiture of all our sinnes whether originall or actuall as wel in committing of euill as in omitting of good whether in thought word or deede so that they shall neuer be laide to our charge no more then if we had neuer committed them Yea and herewithall it is the good will and pleasure of God to impute the perfect righteousnes and obedience of our Sauiour vnto vs euen as if we had performed all righteousnes our selues so soone as we repent and beleeue the Gospel Whereof the holy Ghost is a most comfortable witnes in the hearts of all his children Explicatiō proofe So it is indeede For our sinnes being by the holy Ghost according to the Syrian phrase compared to debts the forgiuenes of them is as the remitting of a debt which wee of our selues could neuer be able to pay as hath beene more fully declared in the proofe of the resurrection of our Sauiour by his fift appearance after that he was risen againe And for the further proofe of the good will and pleasure of God herein read Rom 3.24.25 Ephes 1 7. Colos 1 14. chap 2.13 1. Iohn 1.7 and ch 2 verses 1 2. Read also Isai 38.17 It was thy pleasure saith the godly King Hezekiah to deliuer my soule c. and to cast all my sinnes behind thy backe And chap 44.22 I haue put away thy transgressions like a cloud and thy sinnes as a mist saith the Lord to his people Israel And Ps 32. 5. Thou forgauest the punishment of my sinne saith King Dauid Call againe to minde the 103. Psal And Micah 7.19 God casteth the sinnes of his people into the bottome of the Sea Finally he is readie for his mercies sake to forgiue sinnes answerable to the summe of tenne thousand talents Matth 18.23.24 c. 35. Read also Luke chap 7. verses 40 41. c. FRom the meaning of the
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all 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
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
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
14. Wherevpon he doth furthermore exhort the Philippians yea and all other Christians to follow his example verse 15. in these wordes Let vs therefore saith he as many as be perfit that is vpright and entier be thus minded c. For as wee knowe many seeme to pray often for a ioyfull resurrection but they regard not to take the right course in rising first from the death of sinne c. Some also doe make the same praier for their friends but they pray to late because they pray not till they be dead as also because they themselues lye dead in that sinnes and trespasses following the workes of wickednes with wicked diligence as if nothing else were worthie to be laboured after But wee beloued in the Lord duly considering the excellent glory wherevnto God of his infinite mercie hath appointed our bodies let vs alwaies esteeme it an ouer-base thing to apply any pretious member of them to the vile seruice of sinne and Satan either our eies to vnchast lookes or to reade anie vngodly bookes or our eares to hearken to lewd or vnfruitfull discourses by word of mouth or any wicked and vngodly speaches whatsoeuer or our hands to take bribes or to worke any deceite or our feete to carrie our bodies to any wicked companie c. But contrariwise let vs vse them to carrie vs to the house of God and to frequent the companie of the godly that we may learne both to minde speake and doe those things which be good and godly according to the exhortation of Saint Paul from the consideration of this benefit of the resurrection 1. Cor. 6. verses 14.15 saying God hath raised vp the Lord and he will raise vs vp by his power And Know ye not saith he further that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid c. And verses 19.20 Ye are not your owne For ye are bought for a price therefore glorifie ye God both in your body and in your spirit for they are Gods And Rom. 8.11.12 after that he hath made like mention of the resurrection Therefore brethren saith hee we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the body by the Spirit ye shall liue For as many as are led by the Spirit of God they are the Sonnes of God And let vs note well that as the due consideration of death is an effectuall bridle to withdrawe vs from the ouer-curious and delicious pampering and tricking of our bodies which in this our present mortall estate are but wormes meate as was noted in the doctrine of Gods Fatherly prouidence page 254. or at the least shall corrupt and turne to be wormes so the Christian meditation of the resurrection of the same our poore and fraile bodies to euerlasting glory containeth a mighty perswasion to moue and excite all true beleeuers constantly to imploy their whole bodies and euery part and member of them onely to those honourable seruices wherevnto the Lord hath created them Though we doe not thus we shall rise againe in deede but not to saluation and glory but to condemnation and that most iustly euen to eternall reproach and miserie Thus much concerning other testimonies of holy Scripture belonging to the former duties beside that of the Apostle Paul 1. Cor. 15. Question Now what other duties beside those mentioned in that Scripture do belong to the comfort of the same benefit of resurrection Answer The comfort hereof doth furthermore require that wee doe account our selues but strangers here in this world and therefore not to addict our mindes inordinately to any of the pleasures and profites or aduancements thereof no not to those that being rightlie vsed are lawfull and good Nay rather it requireth on the contrarie that we settle our hearts patiently to expect and endure all bodily afflictions of this life yea euen death it selfe both our owne and of our dearest friends yea if neede doe so require the most cruell death and torturings of our bodies for Christ and his Gospels sake Explicatiō It is very true according to that instruction which Saint Paul giueth 1. Thes 4.13.14 saying The dāger of not beleeuing this Articles I would not brethren haue ye ignorant concerning them which are a sleepe that ye sorowe not euen as other which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus will God bring with him Where note that the hope of the resurrection to eternall life as M. Caluin saith very well is the mother of patience Spes inquit beatae immortalitatis patientiae mater est And of this patience we haue those holy Martyrs who haue giuen their liues to testifie the truth for notable examples as we may see if we call againe to minde that which is written Heb. 10.32 c. and chap. 11.35 c. Read also chap. 13 1.2.3 And 2. Cor. 4.17.18 And so forth from the beginning of the next chapter to the 12. verse For as wee haue considered heretofore the doctrine of the Apostle in that place doth respect the immortality both of the soule and also of the body after the resurrection thereof Where also wee are plainely taught that wee ought after the example of the faithfull in former times to liue as strangers here in this world minding a better Citie c. As also Heb. 11. verse 13. c. Thus farre of the duties Question NOw finally What is the danger of not beleeuing this Article and of not yeelding these fruites of obedience and thankfulnes in the faith and hope of it Answer Such as doe not beleeue this Article beleeue nothing as they ought to beleeue the same Neither is it possible that they should be heartily willing at any neede to giue their liues for our Sauiour Christ and his Gospels sake but contrariwise that by a cowardlie seeking by the deniall of him in time of danger to saue their liues they must needes loose their liues and their soules too for euer and euer Explication proofe This may be euident vnto vs from that which wee haue heard before in the opening of the reasons which the Apostle hath vsed to confirme this Article For there he affirmeth plainely that they who denie the resurrectiō of the bodies of the faithful do therwithal denie the resurrectiō of our Sauiour himselfe as we may see 1. Cor. 15. verse 13. And againe verses 15.16 For If there be no resurrection of the dead then is Christ not risen And yet againe If the dead be not raised then is Christ not raised And thus it cannot be but they frustrate all To the which purpose also serueth the second reason and also the fourth fift and sixt as they haue beene interpreted and explaned in the same chapter Of this sort of vnbeleeuers
were the Sadduces as we haue seene before Likewise Hymineus Philetus 2. Tim. 2.16.17.18 who affirmed that the resurrection is past already and by that their hereticall doctrine destroied the faith of certaine as the Apostle saith Of this hereticall stocke or linage is H. N. with his schismatical Familie of loue who make nothing but an allegorie of the bodily resurrection though it be most simply and plainely affirmed in the holy Scriptures as we haue seene Whence it is also that the schollers of this Family are so dastardly and of so euill consciences that by shamefull dissemblings they shunne all open and plaine profession of that which they hold so soone as they see thēselues to be in danger of suffering any bodily affliction for the same Danaeus that learned writer reckoneth vp vnto vs 19. sorts of heretikes on a row which denied the resurrection of the body to wit the Simonians the Saturninians the Basilidians the Carpocratians the Valentinians the Marcites the Ophites the Caians the Sethians the Archontikes the Cerdonians the Marcionites the Apellites the Seuerians the Bardesanistes the Heraclites the Seleucians the Hermians the Procitans And we know besides how the fine witted Athenians mocked at the Apostle Paul so soone as he had made mentiō of the resurrection from the dead Wherefore to the end we may auoide this so great and so common a danger whereinto so many haue fallen let vs I beseech you make the more precious account of that blessed diligence which the holy Apostle hath vsed in the proofe of this Article The which seeing he hath done it so substantially plentifully that none can desire either greater strength of reason or more comfortable ground of holy Scripture to put the matter out of all doubt for euer let vs so looke to the almighty power of God and so rest our selues vpon his most gratious good will and pleasure herein through our Lord Iesus Christ that abandoning all erroneous and heretical conceites we may firmely holde the truth of this most comfortable Article And from the comfort of it let vs likewise haue care to walke in all those good duties which may guide vs to the blessed fruition of it to the glory of God and to our owne euerlasting comfort and saluation both in body and soule together Amen Beliefe that to euery true member of the Church of God belongeth the inheritance of euerlasting life Question NOw what is that which remaineth of the Articles of our beliefe Answer The last Article is this I beleeue that there is an euerlasting life Question What ground of holy Scripture can you alledge for the proofe and warrant of it Answer We haue a plaine proofe and warrant of it Act. 13. verses 46 47.48 in these words 46. Then Paul and Barnabas spake boldly aad said It was necessarie that the word of God should first haue beene spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles 47. For so hath the Lord commanded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation to the end of the world 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained to euerlasting life beleeued Many worthy things are contained in these words Explicatiō First as wee easily see both the Apostle Paul and also Barnabas consenting with him doe not coldly or doubtfully affirme but with singular boldnes and resolution giue an assured testimonie of the euerlasting life of all the faithfull Secondly they shew by what meanes God guideth and draweth his children to the inheritance of euerlasting life to wit by the preaching of the Gospell of our Sauiour Christ vnto them which is the word of life and saluation The which because many of the obstinate Iewes refused to hearken vnto and embrace they are said to refuse euerlasting life it selfe thereby most gratiously offered vnto them Thirdly they describe who they be to whom euerlasting life belongeth namely to these that doe beleeue and embrace the Gospell whereby our Sauiour Christ is preached vnto them Not onely to such among the Iewes but also to euery such one among vs the Gentiles Finally they testifie of our singular comfort that it is the eternal decree and counsel of God that it should be so To the end therefore beloued in the Lord that we may stirre vp our selues to the embracing of the doctrine and faith of this Article Let vs consider of it according as it is in deed as of that which cōtaineth the chief benefit yea euen the onely full perfiting of all whatsoeuer the manifold and most precious benefits which our Sauiour Christ hath purchased and obtained for vs. It is that very scope which God himselfe propounded to himselfe in his owne most sacred purpose to the glorious and eternall praise of the riches of his grace euen before the world was And for this cause it is that as our Sauiour himselfe affirmeth God hath giuen his onely begotten Sonne to be borne of a woman The groūd of the article and to die for our sinnes As Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To this purpose also God hath poured forth his Spirit vpon his Church to testifie his glorious grace and to guide vs to the obtaining of this euerlasting life The wisedome of the Spirit is life and peace Rom. 8.6 and verse 11. As this euerlasting life is the chiefest blessing of all other so hath God most gratiously manifested and confirmed the same to his Church from time to time Hee did it to Adam in his paradise euen from the beginning of the creation in that hee gaue him the tree of life to be a Sacrament to him of immortality if he would haue continued faithfull in his obedience to God And after that by disobedience he had lost it and therewithall pulled death vpon himselfe and his posteritie such was the gratious goodnes of God that for his recouerie hee gaue him the promise of our Sauiour Christ who should be to him and to all that should beleeue in the same our Sauiour more effectuall to their saluation then that tree of life could be to Adam as wee are giuen to vnderstand by that allusion which the Spirit of God maketh therevnto when this benefit of euerlasting life is assured vnto vs. Reuel ch 2.7 And againe ch 22.2 Moreouer for a reall confirmation of this his most gratious purpose to bestowe this vnspeakeable blessing vpon his people it pleased God to take away faithfull Henoch before death into his heauenly kingdome out of this world so that as the holy Scripture testifieth He sawe not death Gen. 5.21 and Heb. 11.5 In like manner for the confirmation hereof to the ages following he tooke vp the Prophet Elijah from earth
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
the parties vnto whom they were sent specially they that stayed longer then such of them as fled first away So Matthew maketh Marke more plaine Now let vs come to the second appearance of our Sauiour wherein he manifested himselfe to those that remained still behind and therewithall to the speech which he vsed with them at the same time like to that which the Angell of our Sauiour had vsed to them before These things are onely recorded by Matthew Question Which are his words Answer It followeth verses 9. and 10. of the same 28. chap. in these words 9. And as they went to tell his Disciples behold saith S. Matthew Iesus also met them saying God saue ye And they came and tooke him by the feet and worshipped him 10. Then said Iesus vnto them be not afraide Goe and tell my brethren that they goe into Galile and there shall they see me Explication proofe Thus then wee haue the full report both of the second appearance and also of the second speech of our Sauiour to the rest of the womeÌ„ that staied longest at the sepulcher after that he had shewed himselfe and spoken before to Mary Magdalen And we haue seene also the report of the second vision and speech of the Angels to the same women after that Mary Magdalen had seene them Now let vs as briefly as we can consider what instructions wee are to gather for our owne vse and the edification of our faith from euery part of this storie concerning the second appearance and speech both of the Angels and also of our Sauiour to these women after that he had appeared first to Marie Magdalen Question And in the first place what are we to learne more generally Answer We learne more generally that the mercy and clemencie of our Lord and Sauiour is exceeding great toward those that beare a true loue and desire toward him though otherwise in some things they are weake ignorant and forgetfull so as they be not willingly ignorant and sottish but doe vnfainedly desire truly to know beleeue and obey the will of God as these godly women did Explication proofe It is true For so it is euident by the gratious behauiour and speeches both of the Angels and also of our Sauiour himselfe as well to these women in the latter place as to Mary Magdalen before though all of them did euen in their dutifull and louing purpose greatly forget themselues concerning that speech which our Sauiour had vsed to foretell them and the rest of the disciples of his resurrection that it should be as it was now come to passe Question What else may we learne more generally Answer We may perceiue likewise both from the speeches of the Angels and of our Sauiour and also from that alacrity and chearefulnes which did euidently appeare in the women that the resurrection of our Sauiour is a matter of singular ioy Explication It is easie to be perceiued in deed For both the Angels also our Sauiour bid them be of good cheare and to put away all troublesome confusion and feare out of their minds Either of them speake as comfortably in this caâ—e as the Angels did to Zacharlas Luke 1.13 Feare not Zacharias c. thou shalt haue ioy and gladnes and many shall reioyce at his birth to wit at the birth of Iohn Baptist the fore-runner of our Sauiour Christ And as he did to the virgin Marie concerning the conception of our Sauiour in the 30. verse of the same chapter Feare not Mary for thou hast found fauor with God c. And to the Shepheards concerning his birth ch â— 10 Be not afraid for behold I bring ye tidings of great ioy that shall be to all people c. So here saith the Angel to these godly women Feare not And our Sauiour himselfe Reioyce or peace be to you Feare not c. The reason of this like incouragement is because the resurrection of our Sauiour is no lesse matter of ioy then the conception and birth of our Sauiour and the other ioyfull things belonging to the same were And therefore also the like effect is here mentioned For as Zacharias reioyced and as Marie and the Shepheards and many other reioyced at the birth of our Sauiour so did these women reioyce at his resurrection though at the first it was mixed also with feare by reason of the diuine maiestie and glory of God appearing in this great and strange work of his And like as the virgin Marie hasted into the hill Country to her cosen Elizabeth to be coÌ„firmed in the word of conception and the Shepheards to Bethlehem to see our Sauiour newly borne so doe these women goe in hast to the disciples to carrie them this ioyfull newes that our Sauiour was now risen againe and likewise the two disciples afterward hasted to carrie the rest word yea though it were then night Luke 24.33.35 These thinges are thus more generally to be obserued in this part of the holy storie concerning the second appearance and manifestation of our Sauiour Let vs consider likewise of some things more particularly Question Which may they be Answer In that notwithstanding the terrour of the earthquake and the glorious appearance of the Angell of the Lord had so astonied the souldiers that they were as dead men for the time and therfore were glad to be gone as soone as they could yet the Angel biddeth these godly women not to feare hence we may first of all euidently see how happy a thing it is to be in the number of those that loue and reuerence Christ in comparison of those that oppose themselues against him Insomuch as we shall haue comfort against the terrour of the Lord when he shall confound them for euer from his glorious presence specially at the day of the last iudgement Secondly in that the holy Angel to induce the women to beleeue that our Sauiour was risen doth not only shew to their outward sense the place where the body of our Sauiour was laid to be now empty and void but chiefly standeth to confirme them from the words and doctrine of our Sauiour himselfe the which he doth will them to remember call to mind and he himselfe remembreth them of the place where hee spake it vnto them euen while he was yet in Galile that is some good space of time brfore it came to pâ—sse hereby we learne that the word and doctrine of our Sauiour is a more excellent ground and stay of our faith then the witnes of our owne eyes could be though these had their good vse as also the sensible touching and handling of our Sauiour had to proue that hee was after his resurrection a bodily substance as well as he was before Thirdly in that the Angel reproueth these women for that notwithstanding our Sauiour had told them of his resurrection plainly before his death yea that he would rise again the third day yet they forgat it therfore came
to seek the liuing among the dead we see that forgetfulnes of holy doctrine neglect of due care to vnderstand it which is a forestalling of memory they are sins to be sorrowed for to be watched against c. Fourthly in that the Angel as also our Sauiour himselfe did command incourage these women to go with speed to the disciples the tender care of the Lord appeareth who would not haue vs continue long but speedily to breake off vnprofitable and causelesse sorrowes yea to comfort our selues according to all causes of comfort specially according to those of our eternall saluation which he is most carefull to make knowne vnto vs. Fiftly in that the holy Angel maketh speciall mention of Peter the same tender and mercifull care of the Lord toward sinners doth yet more liuely appeare because hee would haue Peter in special maÌ„ner comforted against his special discomfort euen against that most deepe sorrow which no doubt yet lay in his bosome for his grieuous fall Sixtly in that both the Angell and also our Sauiour himselfe biddeth the women tell his disciples that according as he had promised before his death so he would now go before theÌ„ into Galile and that there they should see him this sheweth that the Lord is like minded now as he was before euen to delight to shew himselfe to further his work rather in mean places among the poorer of his people where his Gospel is more willingly imbraced theÌ„ in places of greater reckoning in the world and among the richer sort of men where both hee and his Gospel it vsually most contemned and reiected as it was at this time especially in the Citie of Ierusalem Finally in that the women fall downe at the feet of our Sauiour worship him it is manifest that they did perfectly know and discerne him from all men in the world as we may say to be our Sauiour and no other but he Explication and proofe It is manifest indeed For otherwise they would not haue fallen down before him worshipped him and that with such a religious mind I doubt not as it is not lawful to yeeld to any creature but to him onâ—ly who being true man is also the very true eternall sonne of God This therfore among the rest may iustly be a certaine confirmation vnto vs euen vpon the certaine knowledge of these faithfull godly women that our Sauiour is vndoubtedly risen again And touching the other branches of your answer First of all it is likewise out of all question that they who with a dutiful affectiâ—n seek after the knowledge and faith of our Sa Ch are a thousand fold more blessed then the wicked aduersaries who any way set theÌ„selues against him as the gratious dealing of the Lord with theÌ„ euen here in this world doth shew in that he coÌ„forteth all such by his holy Spirit and giueth them inward peace of conscience But at the last daie hee will most perfectly declare it when all such shall see the Lord in his glory to their vnspeakable coÌ„fort the rest shal be so terrified that they would gladly that the huge mountaines rocks might fall vpon theÌ„ to hide them froÌ„ his presence Reuel 6.16.17 For seeing the glory of the resurrection of our Sauiour was so great by the ministery of one Angel how infinite shal the glory of his coÌ„ming to iudgment be when he shal shew himselfe in his perfect glory accompanied with the thousand thousands of his Angels Math. 2â— 31 Secondly according to the second branch of your answer our Sauiour pronounceth them blessed who beleeue though they see not Iohn 20.29 But of this more afterward Touching the third branch the admonitioÌ„ of the Apostle to the Heb. ch â— 1 â— 3.4 is worthily to be harkned vnto in that he saith Wherfore we ought diligently to giue heed to the things which we haue heard lest at any time we shoulâ— let theÌ„ slâ—p c. Certainly if our Sa Ch had not bin so gratious as to shew himself to renue the doctrine of his resurrectioÌ„ the knowledge of it was likely to haue perished through the forgetfulnes not only of these women but also of all the rest of the disciples In like manner our owne forgetfulnes is ready to indanger vs to loose the fruit of much holy doctrine froÌ„ time to time if we be not carefull to call to god for his grace to the succoring of our memories against the weaknes therof Answerable to the fourth branch is that gratious coÌ„mission of the Lord. Isai 40.1 c. Comfort ye Comfort ye my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquity is pardoned c. Likewise the practise of the Apostle guided by the Spirit of God 2. Cor. 2.1 c. in that he laboureth to comfort the Corinthians against their former sorrow And again ch 7.3.4 c. 13. Read also Phil. 2.26.27.28 ch 4 4. To the fift branch agreeth the like gratious dealing of our Sauiour in shewing himselfe to Peter before he appeared to any of his men-disciples Luk 24.34 Likewise his often demanding of him whether he loued him or no Iohn 21.15.16.17 But of these more in their due places afterward The sixt branch is according to that answer which our Sauiour gaue to the messengers of Iohn Baptist Math. 11.5 The poore receiue the Gospel and ch 18.1 c. Our Sauiour hath care of his litle ones Hetherto of the second appearance of our Sauiour to the manifesting of his resurrection The proofe of his resurrection by his third appearance LEt vs come to the third Question Where is that recorded vnto vs Ans In the 24. ch of the Euangelist Luke verse â—4 The Lord is risen indeed say some of the eleuen as they were gathered together and hath appeared to Simon ExplicatioÌ„ This is vpon speciall occasion set downe by the Euangelist after the narration of the appearance of our Sauiour to the two Disciples that were going to Emmaus But that it was a thing performed by our Sauiour before that at the least before they came from Emmaus to IerusaleÌ„ the Euangelist himselfe doeth make it plaine For as he saith when these two Disciples came to report vnto the eleueÌ„ that they had seen our Sauiour at the same instant that they came in some of the eleueÌ„ were talking said that he had appeared to Simon It was as it is most like that appearance which the Apostle Paul writeth of 1. Cor. 15.5 He was seene of Cephas For Cephas as wee know as well as Simon were diuers names of one and the same Peter Of this appearance of our Sauiour to Peter there is little written and therefore we will briefly passe it ouer Onely let vs here call to minde againe that which was once mentioned before that the most mercifull disposition of our Sauiour is hereby declared in
sinne and Sathan represented by the healing of the serpents stinging to the recouering of all those that should looke vp vnto it Num. cha 21.8.9 and Iohn 3.14.15 Moreouer ch 24.15.16.17 Moses hath recorded a prophesie of our Sauiour Christ concerning his comming into the world and of his glorious gouernment ouer his Church from the mouth of Balaam euen a holy prophesie though this Balaam himselfe was a prophane man In Deuteronomie Moses setteth downe a prophesie Deuteronomie euen the holy promise of God that he would send our Sauiour Christ to be a most high and holy prophet to teach command the whole Church and that he would giue him such a soueraigne authority in the same that whosoeuer would not heare and obey him should die the death ch 18 ver 18 c and Act 3 21 22 c. In the booke of Ioshua ch 5 13 14 15. Ioshua The Angel which appeared to Ioshua whom he worshipped was the sonne of God the second person in the Trinitie euen he that is our Sauiour the Prince both of men and Angels Iudges The Iudges in the booke of the Iudges are called Sauiours as being to the Iewes figures of Christ that great Sauiour appointed of God to nourish in them the hope of eternall saluation by him Ruth The booke of Ruth directeth to that family of the which our Sauiour was to come according to the flesh in that he was to be man Samuel Kings Chronicles The books of Samuel Kings Chronicle they also do determine the family euen the house of Dauid of whom our Sauiour was to come And of him was King Dauid and King Salomon speciall types and figures as may appeare Psal 2. and Psal 45. and Psal 72. Read also Psal 132.10 and Hos 3.5 where our Sauiour is spoken and prophesied of vnder the name of Dauid And the Prophet Samuel is reckoned among the chiefe of those that spake before of Christ Act. 3.24 Ezra Nehemiah The reedifying of the Temple was a pledge vnto the people of God that the Lord the redeemer should come into it as Malachie prophesieth cha 3.1 Yea and in this respect it is that Haggai prophesieth that the glory of the last house should be greater then that of the first was chap. 2.10 Iob. The ancient and comfortable profession of Iob cha 19.25 saying I am sure that my Redeemer liueth it must needes haue a respect to Christ insomuch as God is not the redeemer of any but through him Psalmes The booke of the Psalmes is a plentifull treasurie of prophesies concerning our Sauiour Christ Of his zâ—ale for the glory of God Psal 69.9 Of the preuailings of his kingdome from very small and contemptible beginnings if we looke to the iudgement of the wicked of all sorts both Iewes and Gentiles Ps 2. Of his betraying by Iudas Psa 41.9 Of his crucifying reproches vpoÌ„ the crosse Psa 22. Of his thirsting vpon the crosse Ps 69.21 Oâ— his resurrection Psa 2. ver 7. as the same verse is interpreted by the Apostle Paul Act. 13.33 And againe of the same his resurrection Psa 16. Of his ascension Psa 68.18 as it is interpreted Eph. 4.8 And more iointly of his coming into the world of his ascension vp into heauen of his roiall gouernment ouer his whole Church both Iewes and Gentiles we haue a most liuely and as we may say a graphical description and prophesie Psal 47. Likewise of his sitting at the right hand of God and of the perpetuity of his most victorious and triumphant kingdome Psa 110.1 c. Read also Ps 4â— 6.7 compared with Heb. 1 8 9 And Ps 102.25.26 27. compared with Heb. 1 10.11.12 And Psa 1 â—8 22 The stone saith the holy Psalmist which the builders refused is the head of the corner This was the Lords doing and it is marueilous in our eyes And Psa 132.11 Gâ—d hath according to his promise and oath set him vpon the throne of Dauid Yâ—a he is the Lord and King of Angels also Psa 97 7. Heb. 1.6.7 Thus as waâ— saide wee may perceiue that the booke of the Psalmes is full of very direct and plaine prophesies of our Sauiour Christ both concerning his humiliation and sufferings and also concerning his exaltation and glory Prouerbs In the 8. ch of the Prouerbs the eternity of the Sonne of God our Lord Iesus Christ is notably argued froÌ„ a comparison with the workes of Gods creation before all which he was yea before there was any time at all for them to be created in And in the last chapter but one he is prophesied of as good interpretres doe not lightly deeme vnder the names of Ithiel and Vcal Song of Songs As for the Song of Songs it singeth altogether the affiansals and espousage of his Church vnto him which hee vouchsafeth to take vnto himselfe in that most neare coniunction and spirituall bond to the end he might deliuer it from all spot that he might adorne it with perfit beauty yea that he might make it eternally happy the which things are such as none but God himselfe can possibly do And therfore we may conclude that this Song is an vndoubted proofe of the Deity of God our Sauiour Christ according to that Hos 2.19 I wil marrie thee for euer vnto me c. Let vs now come to the holy Prophets And first of all to the Prophet Isaiah Isaiah The Prophet Isaiah is not without cause esteemed aboue all the rest the most Euangelical Prophet This holy Prophet doth in the 4. cha of his prophesie ver 2. c. foretell of the coÌ„ming of our Sauiour Christ to his Church vnder the name of a bud or sprout and therewithall what excellent fruites shall growe to the euerlasting benefit of it by him In the 14. ver of the 7 cha we read how he prophesied in plaine and expresse termes of his conception birth and that also miraculously by the holy Ghost of a virgine whose name also he there foretelleth shewing that hee should be called Immanuel that is to say God with vs and thereby plainly signifieth that hee should be both God and man in one Person of a mediator for vs and so the ground and foundation of all our helpe and stay Likewise hee prophesied of his birth so certainly as if hee had beene at that time already borne and therewithall he describeth the most high diuine excellencie of his Person and the eternity of his spirituall heauenly kingdome cha 9. verses 6.7 And cha 11.1 c. he foretelleth the family of the which he was to descend and take the nature of man together with the most excellent and diuine vertues which he should be endued withall euen in that hee was to be the Sonne of man In the 42. ch 1.2 c. he describeth the most mild manner of his conuersation and that he should neuerthelesse mightily preuaile by the preaching of his Gospel both to