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
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
So Psalm 130. verse 1. Out of the deepe places haue I called vpon thee O Lord. The same sense though in other words And as the Prophet prayeth in the deepe distresse of his soule so after that he is most gratiously heard of God hee doth accordingly giue most heartie thanks as Psal 30.3 O Lord saith Dauid thou hast brought vp my soule out of Sheol thou hast reuiued me from them that goe downe into the pit And Psalm 71.26 though in another phrase of speech O God thou hast shewed me great troubles and aduersities but thou wilt returne and reuiue mee yea thou wilt returne and cause me to ascend vp from the depth of the earth mittomoth aharets ex abyssit terrae And yet more fully Psal 86.13 Great is thy mercy toward me and thou hast deliuered my soule from the lowest graue Misheol tachtijah Some translate it by an increase of the Hyperbole from the nethermost Hell But most fully of all doeth the Prophet Heman describe this kinde of the extreame trouble and aduersity and distresse of the children of God here sometime in this life both from the word Sheol and also from others of like signification and nature Psal 88.1 c. O Lord God of my saluation I cry day and night before thee Let my prayer enter into thy presence Incline thine eare vnto my cry For my soule is filled with euills and my life draweth neare to Sheol I am counted among them that goe downe to the pit the word is Bhor and I am as a man without strength Free among the dead like the slaine lying in the graue Keber whom thou remembrest no more they are cut off froÌ„ thy hand Thou hast laid me in the lowest pit Bebhor tachtijoth in darknes and in the deepe Thus by Sheol and many other borrowed speeches of like nature as was said this Prophet expresseth the extremity of the sorrowes and afflâ—ctions of the children of God which sometâ—mes fall vpon them either for their triall or for their correction from the fatherly displeasure of God according as it followeth in the same Psalme Thine indignation lieth vpon me and thou hast vexed me withall thy waues And thus according to this last signification of Sheol which noteth such aduersitie and sorrow as bringeth downe euen to the very brinke of death so that they may be said after a sort to haue beene brought downe to the graue yea euen to Hell though they neuer came neither by the grace of God shall euercome into the place of the damned Neither is it vnwonted with our selues in our owne English speech to vse the word Hell in this signification as when we say of this oâ— that man he hath a hell in his conscience Infernus animae reâ— coÌ„scientia A guilty coÌ„science is the Hell of the soule euen heere in this world though God of his infinite mercie doth not seldome deliuer such from the place and damnation of Hell In which respect the Prophet Ionah a figure of our Sauiour Christ saith that he called vpon God as it were out of the belly or womb of Hell for so is Sheol not vnfitly translated when he was in the belly of the Whale chap. 2.2 the which hee calleth in the same verse the place of distresse I cried in my affliction or distresse saith the Prophet vnto the Lord and he heard me The like is to be considered concerning Haides comparing Act. 2. ver â—4 with ver 27.31 so it be discreetly done that is if we consider the loosening of the sorrowes of death in Haides not to be any sorrowes which our Sauiour indured being in Haides but those which hee felt before and at his death the which death being in it selfe a dolefull thing and Haides the graue a place and state in it selfe likewise of discomfort by reason of the separation of the life and soule from the body might well hetherto and thus farre forth retaine continue to vs so much the more full and through a memoriall theâ—eof and the rather also expresse that singular ioy which is to be taken of vs in the resurrection of our Sauiour the which perfectly remoueth all remainder of sorrow whatsoeuer might seeme to be continued and abetted by death or any other aduersary that we or our Sauiour had NOw therefore that as a fruite of this our inquirie hetherto wee haue found out the diuerse significations of this word to Descend and also of these other words Sheol and Haides whereon the sense of this article of our Sauiours descension dependeth it shall be the more easie for vs to vnderstand the true meaning of them Question May we not thinke so Or is there any thing else furthermore to be considered to the attaining therevnto Answer I haue heard you say that to the right vnderstanding of these words spoken of our Sauiour He descended into hell it is necessarie that we consider the time when he descended whether before in the garden when he did sweat blood and on the Crosse when he made his complaint as one forsaken and left for a season or after his death and taking downe from the Crosse It is indeed to speciall purpose For this difference of time doth necessarily inferre Explication and proofe a diuerse distinct sense and meaning of these words For if we vnderstand them to haue beene principally accomplished in the garden and vpon the Crosse then must the meaning be that our Sauiour Christ did for our sinnes suffer most grieuous paines and therewithaâ—l also most deepe reproach and ignominie to satisfie the iustice of God and to appease his wrath euen such paines and such reproach as may iustly be compared to the paines and ignominie of hell And this no doubt our Sauiour did for the time sustaine as hath beene already declared Bu if we vnderstand the descension to follow after his death then can nothing in any true sense soundnes of faith be affirmed saue onely that he being laid downe into the graue continued so as a man truly descended to the dead and abiding in their state and condition as touching the true nature of death the soule seperated from the body vntill by his diuine power hee rose vp againe as truly fâ—om the state and condition of the dead as by his buriall he had descended into it and for a certaine time abode in the same according to those speeches of descending to the graue and according to that signification of Sheol and Haides which hath beene alledged before as tending to this â—nd And according to the speeâ—h of the Angell Luke 4.5 who interpreteth the abiding of our Sauiour in the graue to be his abidâ—ng among the dead and his resurrection to be his remouing from the dead Math. 2â— 7 Luke in the Gospel 24 4â— Read also Act. 3.15 and ch 1â— 30.31 and chap. 26.23 and 1. Cor. 1â— 12 and verse 20. and Iohn 21.14 But that we may grow at the laâ—t to t e full point and issue
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
doubt the danger is very great For the soules of all such as doe not beleeue this blessed immortality or die in carelesse neglect of the meanes whereby they should attaine vnto it they shall certainely be condemned to extreme and immortall or endlesse miserie euen from the very instant departure of their soule from the body Explicatiō proofe It is very true as the parable of the voluptuous rich man of whom we reade in the holy Gospel plainely sheweth Luke 16. His soule as our Sauiour giueth there to vnderstand for forthwith in Hell torments And so remained in the same most wofull torments neither could thenceforth by any intreatie obtaine any release or ease And Heb. 2.3 How shall we escape saith the holy Apostle if we neglect so great saluation as is offered vs in the Gospel All such as harden their hearts in vnbeliefe are condemned alreadie Iohn 3.16 and therefore no doubt they shall not stay without all punishment till the day of the last iudgement but shall presently after this life indure some part of it Let vs therefore I beseech yee take heede that we be not carried away after the example of the secure multitude neither yet with any other sorts of the wicked and vngodly lest we fall with them into this great and fearefull damnation To the which end and purpose it is necessarie that we doe arme our selues against those hereticall or atheisticall and godlesse opinions which bee contrarie to this Article As well theirs who doe simply denie the immortalitie of the soule as the opinion of them that doe suspend as we may say the immortalitie of it till the time htat the bodies shall be raised againe and so thus farre ioyne with the rest that it is after a sort mortall and without all vnderstanding or affection for all that while They that doe simply denie the soules immortalitie are not onely the Sadduces mentioned in the holy Scriptures Acts 23.8 who were heretikes sprong vp among true worshippers of God and Christians but also the Epicures who were as it were heretikes dissenting from the sounder sort of the Philosophers among the heathen and all Atheists and godlesse persons who are iustly odious to all other sorts of people in the world So that it may seeme exceeding strange vnto vs if any impietie might be strange in the chaire of Rome that Pope Paulus the third should at his death make such a confession of his faith or rather of his infidelitie and atheisme as this that now he should shortly make triall whether the soules of men are immortall or no and likewise of two other things to wit whether there be a God or any Hell of the which as he confessed he had beene in doubt all the daies of his life before Such as deferre the immortality of the soule till the resurrection of the body are some among those that are called Anabaptists whose heresie is called Psychopanychie because they hold that the soule sleepeth that is hath no perceiuance of ioy c no more then the body hath after it is dead till it be raised vp againe And thus all of them seeme erroneously to consent in this that the soule of man is nothing else but a certaine vital power or faculty consisting in a perfit temperature of the body and therfore hath as they imagine no liuely Beeing longer then life abideth in the body But this consent of theirs is no better then a most wicked and vnfaithfull conspiracie against the truth of God as it is most euidently to be proued against them both from the originall of the soule together with the manner of the creation of it differing as farre from the originall and creation of the body as heauen is differing from the earth as hath been decared before in the doctrine of the Creation and also from that which is said of the soule that it beareth the image of God yea euen from the continuall testimonie of the holy Scriptures which speake of the soule as of a distinct existence or Beeing beside the body according as it is written that it commeth from God as from the Father of Spirits and returneth to him againe as to the Iudge of all mens soules and Spirits According also as it is said that the soule or Spirit being in man is knowne of none but of it selfe beside of God who is the searcher of the heart as we read 1. Cor. 2.10.11 So that to all who will vnderstand it is most plaine that the soule of man is not a bare faculty or power of life and motion arising from the body but euen that which doth as we may say essentially quicken sustaine and gouerne the body and all the members thereof so long as it abideth in it and that the seperation of it from the body is onely the death of the body and not of it selfe as hath beene alreadie declared in the interpretation and vse of the doctrine concerning the same Wherefore whatsoeuer either reasons from nature or testimonies from holy Scriptures any of the aboue named heretikes or heretical disputers do pretend to serue to the maintenance of their wicked hereticall and godlesse fancies they are nothing but so many sophistications against all soundnes of reason and so many ignorant and false allegations against the manifest truth of the holy Scriptures The refutation whereof being long Vrsinus in his Cōmentaries of Catechisme And in his Treatises of Diuinitie In the Article of the Creation And Mornaeus in the 1◠and 15. chapters of his booke of truenes of Religion and not so necessarie though profitable no doubt to the right vnderstanding of many places of holy Scriptures abused to that purpose I had rather it should be reade in the writings of those that haue learnedly discouered the vanity of them or to doe it at some other time then at this present to stand vpon them Onely this I will now add in a word that vpon the things already set down it is sufficiently cleared that though the wicked may easily cast away and damne their owne soules by following false principles and by transgressing of the holy rules of life and of that obedience which God hath set yet they can by no meanes extinguish them or destroy their Beeing But they must of necessitie come before God to receiue their iudgement and for euer and euer to endure their most wofull torment Wherevpon also it is in like manner verie plaine that all such are most lamentably deluded by the Diuell whosoeuer doe thinke to relieue themselues against any present troubles and distresses by murthering of themselues as many doe insomuch as they doe thereby hasten the increase of their owne most dreadfull misery Thus much as it were by the way concerning this first benefit which all true beleeuers enioy by the death of our Sauiour Christ so soone as this naturall and fraile life of ours is ended euen the blessed estate of the soule in heauen so soone as it leaueth this
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
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
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
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
which also wee haue neâ—de to thinke often vpon to draw our mindes away from the inordinate loue of this life and that we may by faith incourage our selues against the feare of death the which is naturally exceeding sensible and full of discomfort It is true indeede that both King Dauid and also King Hezekiah and so the rest of the faithfull died comfortably when the time was come and that they had serued the counsell of God in doing his holy will Neuertheles vntill they were thus prepared and were by faith and the comforts thereof made ripe as it were vnto death the thought and feare of death was very vncomfortable vnto them as we may see Psalm 6. and Isaiah chapter â—8 verses 2 3. and from the tenth to the end of the eighteenth verse The diligence of those is very commendable who haue earnestly bent their mindes to meditate and finde out comforts against all naturall feare of death from that ground of comfort which wee haue in our Lorde Iesus Christ and his Gospell Let vs here call such meditations to minde Namely that death is to the true Christian but as a Serpent which hath lost both poison and sting yea or rather aâ— a dead Serpent or bare signe of a Serpent hanged vp before the gate of a goodlie Inne That death is as a safe arriuing or landing at the hauen after a long tedious and dangerous voyage yea like to that safe landing which setteth a man in his owne long desired and natiue Country That it is as the Lords Mid-wife to remooue vs out of the straines of this world to the large possession of his heauenly kingdome or as the mothers taking home of her childe from an vnkinde and chuâ—lish nource That it is as the new casting of a precious vessell of gold to make it pure from all drosse that it may be beautifull to the finer That it is to the soule as the breaking of the egge-shell when the chicken is readie to be hatched That it is to the bodie as the sowing of the corne as it were in the Lords field that so it might take roote and spring vp against the time of the resurrection which shall be as the Lords most ioyfull haruest Finally that death as the Scriptures teach vs is a sweete sleepe till the morning of our a waking and refreshing to eternall life And thus our incounter against death vnder the bâ—nner of oâ—r Sauiour Christ here in this fraile life of oâ—rs it is a comfortable fight seeing we know before hand that our enemy is very weak what brags soeuer he maketh He therefore that is not willing to die when God calleth for him out of this world to come to his heauenly kingdom he dealeth as foolishly as one being dangerously tossed in the Seas The Duties should refuse to take the benefite of a most commodious and comfortable landing or as one that being shut vp in prison should not accept of libertie and inlargement offered vnto him c. Now touching the last branch of the answer to wit the honourable conueiance of your soules to heauen by the ministerie of the holy Angells immediately after that they be loosened from the bodie it may be proued from that which was a while since alledged concerning the soule of Lazarus which was so conueied For there is the same reason why the soules of all other the seruants of God should be so conueied as well as the soule of Lazarus seeing the one is as pretious vnto God as the other and none is of it selfe more able to ascend and breake the heauens that it may goe to God then any other or then the soule of Lazarus was And beside in so much as it is manifest that God committeth the gathering together of the bodies of his seruants at the last day to the ministerie of the holy Angells Matth. 24.31 it neede not be doubted but that he vseth their ministerie for the gathering of their soules before hand seeing they are the more excellent and precious part of the persons of his seruants And further also seeing as hath beene alreadie declared the Angells are Gods ministers for the comfort of his children in this life how can we doubt but that they are likewise imployed for the furthering of their happines and felicitie at the time of their death And thus by the gratious goodnes and assistance of our good God and most gratious heauenly Father wee haue gathered together the chiefe profites and comforts of all afflictions in generall and of death it selfe more specially And all this principally indeede that it might be manifest vnto vs how the fatherly prouidence of God may be iustified toward all his children against all malignant obiections that are made to the obscuring and darkening of the same But not onely to this end but that therewith also wee might be animated incouraged to the willing induring and ioyfull passing through all affliction and triall whatsoeuer it shall please the same our good God and heauenly Father to trie vs withall yea euen to death it selfe according to his owne most holy and blessed will Remembring alwaies what he by his owne good Spirit assureth vnto vs by the ministerie of his Apostle Iames chap. 1.12 in that hee pronounceth the man blessed that indureth tentation and that when he is tried he shall receiue the crown of life the which as the Apostle writeth the Lord hath promised to them that loue him Neuertheles this we must vnderstand that though the comforts arising from faith in Gods fatherly prouidence be many and the same also verie great yet they cannot bee obtained without earnest and victorious strife against all contrarie discomforts whatsoeuer biddeth battell against the same our faith ANd now let vs according to the course and order of our inquirie from the comfortes proceede to consider what the duties be such as follow vpon that manifold and most beneficiall comfort which ariseth to the faithfull from this Article of beliefe in God the Father in respect of his fatherly prouidence towards vs and toward all things else for our benefit and comfort But to preuent all questioning this will wee first say that as all our comfort lieth grounded and as it were lapped vp in the fatherly prouidence of GOD so the opening and inlarging of our hearts to all good dutie whatsoeuer to the glorifying of the most gratious and glorious name of GOD our heauenlie Father doth most boundenly belong thereunto This obserued wee will for the present stand onely to inquire of those duties some of them at the least which doe most properly and principally belong to this Article so neare as it shall please God to giue vs grace to discerne Which are they that doe so First and fore-most it is our dutie from the comfort of faith in the Fatherlie Prouidence of God our heauenly Father Question euen at once vtterly to renounce and cast away as well wandering opinion and conceit of blinde Fortune and chance
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 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
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
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
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
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
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
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
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
1. Tim 4 1 2 3. But the truth is that albeit like as the wooden legge fastened to a mans thigh is no true member of the body how like soeuer it be made to a mans legge and how feately soeuer it be fastened vnto it so neither is the hipocriticall Christian a true member of Iesus Christ what great and apparant shewe soeuer hee maketh Yet a true Christian may for a season be like a naturall arme or legge taken with the palsie and by reason thereof not able to doe his kindly office till it be recouered againe He may be also like to a man going a long iournie out of the which he may now and then easily straie till he be set into the way againe by some skilfull directour who knoweth that part of the way better then he Yea doubtles euen he that is the most expert Christian may and doth sometimes loose his way according to the saying of the Apostle Iames In many things we sinne all Neither is it in vaine that like as our Sauiour teacheth all yea euen the best of all to pray continually for the forgiuenes of sinnes so in these Articles of our Beliefe next this of the Communion of Saints followeth that other of forgiuenes of sinnes So that it may truly be saide and beleeued that all Saints here on earth doe stand in continuall neede of this most gracious priuiledge whereof he hath made this blessed grant to his Church We are therefore diligently to take heede that wee doe not misvnderstand this word Saints no more then that other of Communion as was obserued in the former place Now last of all as was saide all they that would be safe from the danger which followeth vpon the not beleeuing of this Article must diligently beware of all licentious profanenes and that they haue no fellowship with those that set themselues to hinder as much as they can all holy Communion and fellowship of Gods people Of the which notwithstanding there be some that glory to their shame when they haue brought any faithfull minister of the Gospell into disgrace and so something alienated the affection of the people from his ministerie as they thinke But alas it is the most pitifull and base yea the most wofull glory that may be It is the easiest masterie in the world to discourage many weake and vnsetteled Christians from going on forward in the waies of godlines Well were it that all such boasters would consider duly what befell Korah Dathan and Abiram in their like wicked enterprise against Moses Numb 16. For doubtles that fearefull iudgement of God may iustly serue to admonish all men to take heede not onely how they rise vp against superiour gouernours but also how they resist the least of those to whom God hath giuen any rectorie or authoritie to gouerne in his name Wherefore instead of this let ouery one that loueth the Communion of Saints and desireth to haue his part and portion therein carefully and religiously dispose of himselfe that hee walke very charily lest by any meanes hee should giue any the least offence to those that be weake For surely wee walke as it were among brittle glasses which if they be not very tenderly handled are easily broken Yea the strongest of vs are our selues but fraile vessels and if we take not good heed may easily rush against the rocke to our owne great hurt if not to our vtter destruction Not onely euill practises with purpose to hinder but also all loosenes in example and all vnkind neglect of mutuall furthering euery Christian his brother is very preiudiciall to the Communion of Saints and therefore on all handes are they all to be carefully shunned and auoided of vs. Thus much concerning the Article of the Communion of Saints Beliefe that to euery true member of the Church of God belongeth forgiuenes of sinnes The ground of the Article Question Answer NOw what followeth next in the Articles of our Beliefe I beleeue the forgiuenes of sinnes ExplicatioÌ„ So indeede is the word of beliefe yea euen with particular application to be repeated here as in the other Articles before and as it â—s after this to be repeated or at the least to be vnderstood againe And we are further also here to vnderstand thus much that we hauing seene in the two former Articles first that God hath a Church and secondly what manner of Church it is and what is the estate and condition of it more generally We are now henceforth to consider of certaine particular priuiledges and prerogatiues whereby God hath aduanced his Church and company of Saints aboue all other corporations companies or societies in all the world The number of these prerogatiues expressed in the Creed is small but the excellencie of them is exceeding great yea euen aboue all estimation and price The first of them to wit forgiuenes of sinnes concerneth more immediately the chiefe comfort and blessednes of the faithfull here in this presenâ— life The other two that is to say the resurrection of the body and euerlasting life to wit both of body and soule together after the resurrection these doe belong to their glorious happines or blessing in the kingdome of heauen Something hath vpon necessarie occasion beene spoken of euery of them For the forgiuenes of sinnes is a fruite of the death of our Sauiour Christ as we could not but then obserue And the resurrection of the body as also euerlasting life they are likewise fruites both of the same his death and also of his resurrection c. Neuertheles we are to good purpose following the order of the Articles to speake more fully of the same things againe And that also according to the same order which we haue obserued in al the other Articles so neare as we can As touching the first of the three therefore Question What ground of holy Scripture haue you to assure your faith touching the forgiuenes of sinnes Answer In the 34. chap. of Exodus verses 6 7. We haue one notable ground warrant of it ExplicatioÌ„ We haue so indeed For there the Lord proclaimeth himselfe to be a most gracious and mercifull God readily inclined to forgiue sinnes Question Which are the wordes of God in that place Answer 6 Thus he speaketh The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnes and truth 7. Reseruing mâ—rcy for thousands forgiuing iniquitie and transgression and sinne ExplicatioÌ„ Here is a most gracious description of the diuine nature and disposition of God and that euen by God himselfe who knoweth himselfe best will most faithfully approue himselfe to be such a one as he hath proclaimed himselfe to be that is a most gracious and mercifull God to all those that will seeke mercie at his hands And therefore it is that albeit he is iust yea most perfitly iust that is to say most pure and zealous in iustice euen as a burning fire to
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to
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
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ— earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâ—d to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions
of our liues Prou. 4 23. Yea and so much the rather also because without the inward obedience of our soules and spirits vnto God all externall obedience is of no account before him Isai 28. Matth. 15. For as God is a Spirit so he requireth to be spiritually worshipped and serued of all true worshippers of him Iohn 4. And that with all integritie as the Prophet giueth to vnderstand in one instance Psalme 103. My soule praise thou the Lord and all that is within mee praise his holy name Reade also Psalme 24. verses 7 8 9 10. Secondly that it is our dutie to pray for the sanctification of our soules wee are taught from the example and practise of the Apostle Paul 1. Thes 5.23 Thirdly concerning our owne care wherein we stand bound to watch ouer our owne soules that we neuer suffer them to decline from the true loue and feare of God but may alwaies keep thē pure chaste faithfull vnto him Reade againe Prou. 4.23 Keepe thine heart with all diligence Or thus more neare to the originall or canonicall text With or aboue all watchfulnesse watch ouer thine heart c. Reade also Numbers chap. 15. verses 37 38 39 40 41. And Psalme 73.23 24 25 c. Yet I was alwaies iwth thee thou hast holden mee by my right hand Thou wilt guide mee by thy counsell and afterward receiue mee to glory Whom haue I in heauen but the and I haue desired none in the earth with thee My flesh faileth and mine heart also but God is the strength of mine heart and my portion for euer For lo they that withdraw themselues from thee shall perish thou destroyest all them that goe a whooring from thee As for me it is good for me to draw neare to God therefore I haue put my trust in the Lord God that I may declare all thy workes Our soule is the principall and most excellent part of vs vpon the welfare whereof resteth the welfare of our bodies also so that the whole person of a man beareth his denomination from the soule according to the phrase of the holy Scriptures as Psal 3.2 and Psal 7.2 and 22. verses 20 21 and 57.4 and in many other places according also to that which is said of Ionathan that hee loued Dauid as his owne soule 1. Sam. 18.3 And therefore by all reason wee ought to be chiefly carefull and charie ouer our soules as we may learne from many of the holy Psalmes where aboue all things the soule is most often and most earnestly mentioned in praier as the chief iewel darling of euery man Where also it is euery way most tenderly cherished and incouraged by these and such like speeches Let my soule liue O deliuer my soule Why art thou cast downe O my soule My soule trust thou in the Lord. My soule panteth after God My soule thirsteth for God c. Thus ought euery one of vs beloued in the Lord be most tender and charie ouer our soules But alas if wee examine our selues by these paterns and examples it will be found that for the most part it is with vs as if our soules were of very little estimation and price with vs. All our care is vsually for our bodies how wee may pamper adorne and euery way set out and aduance them But as for our poore soules they are left in the sordes suddes I might haue said they are left vnswept and vngarnished altogether forlorne and vnprouided for famished and starued vnlesse it be to afford the Diuell his welcome to make vs seuen fold more miserable answerable to that tricking which hee is delighted with according to the admonition of our Sauiour Matthew chapter 12. verses 44 45. And hereof among other things the little regard which wee haue of the word of God which is the onely true food the staffe and stay the store house and wardrope for the inriching and decking of our soules it is a speciall euidence to argue against vs that wee make little account of our soules Euery one I confesse will say that he hath a soule to saue c but how few doe take the right way or duly regard the meanes of their saluation It is euident therefore that the most part haue little or no true care at all to haue their soules saued Let such therefore learne from this admonition to better their duty herein or else let them know that they must of necessitie misse of that saluation which they would seeme to desire and looke for But as touching those that haue a true care of their soules they may and ought according to the fourth branch of the Answer comfortably to animate and incourage themselues against all crafts or violences of their aduersaries who or whatsoeuer they be According to that incouragement which our Sauiour giueth Matth. chap. 10. verse 28. Feare not them that can kill the bodie but are not able to kil the soule And Luke chap. 12. verse 4. I say vnto ye my friends be not afraid of them that can kill the body and after that are not able to doe any more But I will forewarne ye whom ye shall feare c. And againe Hee that will loose his life for my sake saith our Sauiour shall saue it How so By loosing the naturall life he shall attaine to a better life that is his soule shall liue more blessedly in heauen then it can doe here on earth Our Sauiour hath abolished death and brought life and immortality to light through the Gospel 2. Tim. 1.10 Read also 2. Cor. 5. verses 6 7 8 9. Therefore we are alwaies bould though we know that whiles we abide in the body we are absent from the Lord. For we walke by faith and not by fight Neuertheles we are bould and lone rather to remoue out of the bodie and to dwell with the Lord. Marke this well that the soule is at home with the Lorde so soone as it leaueth the body Wherefore also The Danger of not beleeuing this Article as the Apostle addeth further We couet that both abiding here and departing from hence that is both in life and in death we may be acceptable to him Fiftly all such may and ought according to the last branch of the answer comfortably commend their soules to God in all dangers after the example of Dauid Psal 31.5 And euen at the point of death it selfe after the example of our Sauiour Luke 23.46 And of Stephen Acts 7.59 as wee haue seene before Such are the duties of faith concerning the comfort of the blessed immortality of the soule Question NOw in the last place of our inquirie touching the same Seeing we ought to be euery way thus carefull ouer our soules as hath beene declared Is there not great danger in that secure neglect which is commonly among all sorts of people as if they needed not to be any thing at all or very little carefull about this blessed immortality which you speake of Answer Yes no
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
verses 24.25.26.27.28 Of the which wordes because we haue considered before in the Article of our Sauiours comming to iudge the world so farre forth as concerneth the diuerse manner of the gouernment of his kingdome after that day from that which is now wee will not stand vpon it here Onely let vs for the present consider how the Apostle doth conclude that the resurrection of our bodies and of the bodies of all the faithfull that shall then be found dead shall be at that day Question What is his reason Answer If all the enemies of the faithfull whom God accounteth his enemies also shall at the comming of our Sauiour to giue iudgement at the last day bee vtterly and for euer subdued by him then doubtles Death which is one capitall and chiefe enemie and as the Apostle saith the last enemie of the rest shall be subdued But all the enemies of the faithfull shall be subdued saith the Apostle yea euen from the first to the last And therefore Death also together with them Explicatiō It is true And consequently it followeth therevpon that the bodies of the faithfull shall rise againe to euerlasting life For otherwise if their bodies being ouerthrowne by death should neuer be raised vp againe then should death raigne still or rather tyrannize ouer them But God will not suffer the enemie so to doe For seeing sinne shall be vtterly abolished which was the cause of death to the body death it selfe shall also one day cease touching the bodies of the faithfull as well as their soules haue alreadie escaped the second death And so according to the wordes of our text God shall be all in all insomuch as hee raising vp the bodies of his seruants to glory shall cause his most glorious power and the most rich grace of his Gospell to shine forth as well in their bodies as in their soules when they shall wholly liue together in eternall glory with him and when he shal vouchsafe together with the Sonne and the holy Ghost to liue most perfectly and fully in them all according to the prayer of our Sauiour Christ made in that behalfe in the 17. chap of the Euangelist Iohn This being the Apostles third reason let vs now come to the fourth as it is contained in the 29. verse Question Which are his wordes Answer 29. Else saith Saint Paule what shall they doe who are baptized for dead If the dead rise not at all why are they then baptized for dead Explicatiō In these wordes Saint Paule reasoneth from that vse and ende wherevnto our Sauiour Christ ordained his Sacrament of holy baptisme in the outward washing of the bodies of those that should beleeue in his name the which was no doubt as well to assure the baptized of the forgiuenes of their sinnes in respect both of soule and also of body as to teach them both in body and soule to dye vnto sinne and so consequently to assure euerlasting blessing and glorious saluation to them both Which could not be performed vnles the body should rise againe This seemeth to be the very true meaning and intent of the holy Apostle directly seruing to the purpose which hee hath in hand As though hee should haue saide thus If there should bee no resurrection of the body why should the Sacrament of Baptisme the seale of the Lords couenant of saluation be applied vnto it What fruite either haue the faithfull by it to wit in respect of the body who are alreadie dead Or what fruite may the liuing looke to finde by it in the same respect when they shall be dead if the hope of the resurrection be not assured vnto them thereby And whereas the aduersaries might peraduenture alledge that it is a sufficient vse of Baptisme to assure the faithfull of the saluation of their soules though the body haue no fruite by it Beside that this is an ignorant restraint of the most holy and gracious couenant of God the Apostle hath sufficiently preuented this obiection seeing if any denie the one part of it hee can haue no true faith to beleeue the other as in this his disputation hee giueth plainely to vnderstand as wee haue partly obserued alreadie and shall further obserue it to be so by the reasons that followe when we shall come vnto them In the meane while we cannot denie but that some wordes of the present text are diuersly translated and accordingly diuersly interpreted as though the Apostle should reason from some other ground then from that which we haue alledged But vpon due consideration it will be found as I verily suppose that no other ground will sufficiently vphold it to the purpose which is in hand And therefore whereas these wordes Oi baptizomenoi huper toon necroon are translated of some thus baptized ouer the dead as though it had beene euen in the Apostles time the manner of some to baptize ouer the graues of the dead this surely is very vnlikely I meane that the Apostle would ground his reason vpon such a groundles or fond vse if any such were And therefore this reading cannot well agree to expresse the Apostles meaning Neither yet doth that translation well agree which hath a respect to the ancient custome of the faithfull Iewes in that to the nourishing of their hope touching the resurrection of the body they vsed to wash the bodies of their dead and then to imbalme them before they buried them as though the Apostles wordes were to be translated thus Else what doe they which vse washing ouer the dead and therefore that from this custome the Apostle would proue that there is a resurrection of the body seeing otherwise this washing should be in vaine For this also though it be of more weight then the former as touching the matter alledged yet it is not sufficiently agreeable to the phrase or construction of the wordes which the Apostle vseth Wherefore we may rather hold our selues to the first translation and sense of the wordes vnderstanding the greeke huper to be vsed by Saint Paule as the latine pro is vsed in this latine phrase habere pro derelicto as Maister Caluin well obserueth so that he who is baptized should be baptized for dead that is as one in a māner dead euen to dye more and more to sinne but to liue more and more vnto God Neuerthelesse in that Maister Caluin interpreteth the Apostles wordes as though hee should reason from the custome of such conuertes as neglecting baptisme ouerlong were yet at the last prouoked in conscience to seeke after it when they did see death any way approaching vnto them lest they should be preuented of that benefite and comfort which they hoped to finde by it though the interpretation bee not lightly to be passed by yet for my part I cannot rest in it as in that which the Apostle would make the ground of his reason And Maister Caluin himselfe worthily condemneth it for a great falt in them that should so
corne doth vsually die that is to say rotteth in the ground before it taketh roote that then it may spring out of the earth according to the rule of Philosophie that the corruption of one thing must make way to the bringing forth of another and seeing also that we finde yeere after yeere that God giueth the corne that was sowen a seuerall body according to his kinde yea many graines as it were so many seuerall bodies for one yea and beside the multiplied graines of the corne it selfe the stalke also and the eare why then should it seeme vnpossible to any that God should from the same resolued substance raise vp one and the same body againe Thus much therefore more briefly for answer to the first question thus waiwardly repeated by the aduersaries againe The more large answer of the Apostle to the second question which is of the manner of the resurrection followeth in the verses before mentioned 39. c. 51. The summe whereof is this that our bodies shall be in a farre differing manner at the resurrection and for euer after to that which they are nowe And the possibilitie of this also the blessed Apostle Paul sheweth from the vsuall course of Gods dealing in that he magnifieth his diuine wisedome and power in the varietie of all his workes and in the seuerall kindes thereof And first in his earthly creatures which haue life compared among themselues And then also in his heauenly creatures compared both with earthly and also one of them with another Let vs heare the Apostles words Question Which are they Answer They are these as we read them verses 39.40.41 39. All flesh is not the same flesh saith the Apostle but there is one flesh of men and another flesh of beasts and another of birdes 40. There are also heauenly bodies and earthly bodies but the glory of the heauenly is one and the glory of the earthly is another 41. There is another glory of the Sunne and another glory of the Moone and another glory of the starres for one starre differeth from another starre in glory Explicatiō Here as we may see the varietie of Gods most excellent wisedome and the infinitenes of his almighty power do shine forth very clearly both in the earthly and also in the heauenly creatures the which he hath created made at the first and the which also he hitherto preserueth maintaineth still in their seuerall kindes The earthly as we see in the 39. verse and both the earthly and heauenly in an vnequall condition and degree verses 40.41 Now after the possibility of the resurrection of the body and that also in a manner very farre differing from their present estate declared by the differing instances of the former similitudes or examples the Apostle doth henceforth applie the same instances or examples to expresse the matter in hand and saith Euen so is the resurrection that is to say greatly differing from that estate wherein the bodies were before they fell downe to the graue And hee proceedeth to shew further wherein that difference consisteth First in three particular properties and then more generally in their estate more entirely and totally considered But let vs heare the Apostle himselfe speake And first concerning the three differing or rather contrary properties or qualities in the differing estate of the body Question What is that which he saith to this purpose Answer He maketh the application of the former instances or similitudes and examples of the other creatures in these words verses 42.43 42. So also saith the Apostle is the resurrection of the dead The body is sowen in corruption and is raised in incorruption 43. It is sowen in dishonour and is raised in glory it is sowen in weakenes and is raised in power Explicatiō These contrary qualities of one and the same body doe expresse the difference to be as great as possibly may be in the one estate from the other though the substance of the body is to be one and the same in either state and condition How our bodies are for their present estate corrupt vile and fraile we haue euery one of vs sensible experience but what the incorruption glory and firme and able constitution of them shall be free from all diseases c at the resurrection and thenceforth for euer wee shall not throughly discerne till God vouchsafe to make vs partakers of them Neuerthelesse this we know and it may well satisfie vs that our bodies shall in some measure be made like to the glorious body of our Sauiour Christ as we read Philip. 3.21 And whereas the Apostle expresseth the death of our corruptible ignominious and fraile bodies vnder the metaphore or borrowed speech of sowing he doth it to note that our bodies shall not be vtterly extinguished by death like as our Sauiour speaketh of his death vnder the similitude of the wheat corne falling into the earth dying and so bringing forth much fruit as we read Ioh. 12.24 Like as also to the same end death it selfe which falleth vpō the bodies of the faithfull is compared to a sleepe as it followeth in our text afterward Such therefore is the differing estate which shall be of the body at the resurrection from that which it is now expressed by three particular qualities in each estate the one of the which estates is in respect of the same qualities cleane contrarie to the other The entier and totall difference in each estate is further expressed by one more generall contrarietie as was said Question Which is that difference Answer It is contained in the former part of the 44. verse in these words of the Apostle 44. It is sowen a naturall body and it is raised a spirituall body Explication By the naturall body the Apostle vnderstandeth the estate and condition of our bodies such as it is by the common course of nature mortall and subiect to death as wee sawe euen now insomuch as the soule which ministreth life vnto it Soma psychicon doth in death leaue it Wherevpon the Apostle calleth it animale of anima the soule wherewith the body is animated as one may say so long as the body liueth Soma pneumaticon By the spirituall body he doth not meane a body without a bodily or naturall substance and beeing but a bodily substance indued with such excellent qualities as were likewise mentioned before Not so much proceeding from the soule it selfe to the body when it shall be revnited vnto it as from the holy Spirit of God the onely immediate fountaine of this spirituall estate of the body which he speaketh of So that by the Apostles description the faithfull shall at the resurrection of their bodies be in comparison rather like Angels at that time then such men as they were before that is very corrupt and vile weake and fraile c. According to that saying of our Sauiour Christ Luke 20.35.36 They that shall be counted worthie to enioy that world
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
rather shall the bodies of men as we reade verse 23. of the chapter And likewiise 1. Cor. 16.20 they are bought with a price Doubtlesse insomuch as the bodies of the faithful beare the violence of all cruell persecutions for the Lords cause he will not suffer theÌ„ to want their reward In this respect the sacrament of Baptisme is the more comfortable as we haue seene in the fourth reason of the Apostle The like may be said of the Lords Supper whereof the body is partaker For seeing the tree of life should haue beene a sufficient means or assurance of euerlasting life to Adam both in soule and body if he had abode faithfull to God much more will our Sauiour sacramentally represented yea wholly giuen vnto vs in this Sacrament be the author and meanes of eternall life vnto vs. Thus comfortable is the assured hope of the resurrection of the body to all those that apprehend it by a true and liuely faith so that not in vaine may they comfort themselues and one of them comfort another in this respect as Paul exhorteth and incourageth the beleeuing Thessalonians 1. Epist 4 18. Wherfore much more shall the comfort of the fruition it selfe be when once we shall be made partakers of it BVt till that time come it is necessary that we do not onely diligently learne to know but also carefully indeuour to practise those duties which this comfortable hope iustly challengeth at our hands and which are as it were the way to the obtaining of it at the last Question Which may these duties be Answer They are set forth vnto vs by the Apostle Paul in the former alledged 15. chapter of his first Epistle to the Corinthians as it followeth verses 57. and 58. which are the last verses of the chapter Question Let vs heare the Apostles words What doth he write in these verses Answer 57 Thanks be vnto God saith he who hath giuen vs victorie through our Lord Iesus Christ 58 Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. ExplicatioÌ„ These words of the Apostle doe notably set forth vnto vs the duties belonging to the comfort of the resurrection partly by his owne practise and partly by his exhortation made to the Corinthians The Apostles practise commendeth vnto vs most hearty thankfulnesse to God as one particular dutie most boundenly belonging to him through the Lord Iesus Christ in this respect And that not without very iust cause seeing it is a very great and gratious benefit The which duty of thankfulnes would to God we had grace to remember to performe euery day that we rise out of our beds more heartily then hitherto we haue done For our bed may not â—naptly represent vnto vs our graues and our sleepe in our beds that sleepe of death which our bodies must haue in the graue And likewise euery mornings vprising from the sleepe of the night may not vnfitly put vs in mind of our resurrectioÌ„ which shal be at the last day and therewithall of this dutie of thankfulnesse which wee speake of for that comfortable assurance which he hath giuen vs concerning the same The exhortation of the Apostle moueth the Corinthians and likewise all other Christians more generally first to constancie in the assured beliefe of this Article of the Gospel as well as of all the rest against the false doctrine of all deceiuers in which respect he saith Therefore my beloued brethren be ye stedfast and vnmoueable And secondly it prouoketh to diligence in all good duties of obedience to God to the vttermost of our power both with soule and also with body all the daies of our liues according to the same assurance of immortality not only to the soul presently after the death of the body as we haue seen before but also to the body from the time of the resurrection of the same So that by this time we may see how truly it was said in our entrance to treat of this Article that this one fifteenth chapter of the Apostle Saint Paul containeth not onely the ground and warrant of it but also there withall the true Meaning of it and the Promise and the Duties belonging vnto it yea and the Danger also of not beleeuing it as we shal haue occasion to consider in the coÌ„clusion of our inquirie concerning this Article But before we come to that it may be profitable for vs first to see how the duties aboue mentioned are called for as fruits belonging to the comfort of the resurrection which we speake of and secondly what other duties do belong to the same Question In the first place therefore What other Scripture haue you for the dutie of thankfulnesse Answer In the 2. Epistle to the Corinthians chap. 4. verses 13 14 15. thus we reade 13 Because we haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also saith the Apostle doe beleeue and therefore we speake 14 Knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and shall set vs with you 15 For all things are for your sakes that most plenteous grace by the thanksgiuing of many may redound to the praise of God ExplicatioÌ„ Here no doubt the resurrection of our bodies apprehended by faith is made one speciall cause of this thanksgiuing whereof the Apostle speaketh as depending vpon the resurrection of our Lord Iesus Christ Shew now likewise some other testimonies of holy Scripture for constancie in the faith and for the care of all good duty as a fruit of the comfort of the same faith touching the said resurrection Question What other testimonies can you alledge Answer It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alledged thus 16 Therefore saith the Apostle we faint not but though our outward man perish yet the inward man is renewed daily Explication and proofe To this purpose also well may that serue Acts 24.15 16. Where the same our Apostle professeth in an excellent profession of his faith that he had hope towards God that the resurrection of the dead which the Iewes themselues also did generally looke for shall be both of iust and vniust And herein saith he further I endeuour my selfe to haue alwaies a cleare conscience toward God and toward men Reade also Philip. chapter 3. verses 7 8 c. The things saith the same Apostle againe which were aduantage vnto me the same I accounted losse for Christs sake c. And verse 11. If by any meanes I might attaine vnto the resurrection of the dead Not that the Apostle doubted of his attaining vnto it but hee speaketh so to note the excellencie of that which hee laboured after as being worthie all labour that may be imployed about it as it is further euident verses 12.13
field Moreouer in that he compareth it to a crowne Reuel 2.10 yea to an incorruptible crowne of glory 1. Pet 5.4 Now all these things as we knowe they are matters of great reckoning here among men I meane riches and possessions specially the inheritance and posse sion of a kingdome And therefore most iustly may the durable riches and inheritance of the heauenly kingdome of God be of most pretious account with vs. But beside these let vs come to our owne persons and see what they shall be Of the which it is said first concerning our bodies that in this euerlasting life they shall bee made glorious and immortall to the end they may be meete receptacles and habitations for our soules Wherefore seeing our bodies shall shine like the starres of the firmament Dan 12 3. Yea like to the Sunne Mat 13.43 Yea seeing our bodies shall be made like to the glorious body of our Lord Iesus Christ Philip 3.21 How great then shall be the excellencie and glory of our soules at that day We shall no doubt at that time be as a bright shining Temple for the holy Ghost to dwell in for euer and euer Our bodies are nowe the Temple of God through our Sauiour Christ though they be yet mortall and sinfull 1. Cor 6.19 much more therefore shall they be so at the resurrection Our estate and condition as it shall be then is compared to a perpetuall Sabbath and blessed rest with the Lord to reioyce before him in all spirituall duties which he hath prepared for vs to exercise our selues in according to that which is written Isai 66.21.22.23 Reuel 5.11.12 c. and chap 7. verse 10. and chap 14.2 Thus much for the meaning of this Article Question NOw in the next place what promise haue wee that the inheritance of this euerlasting life belongeth to euery true and faithful mēber of the church of God Answer In the 11. chap of Saint Iohn verses 25.26 our Sauiour saide to Martha I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And whosoeuer liueth and beleeueth in me shall neuer dye Beleeuest thou this saith our Sauiour Explicatiō In this Scripture after that Martha had made profession of her faith to our Sauiour concerning the generall resurrection at the last day according to the common faith of the people of God as hath beene declared before but yet not being able perfitly to beleeue that our Sauiour Christ could presently raise vp her brother Lazarus who had beene dead foure dayes in his graue he doth by this speech of his relieue the weakenes of her faith in this particular by setting downe a general doctrine for the confirmation of his diuine power not onely touching the resurrection of the body and therewithall of the revniting of the body and soule together but also concerning the continuance of the life of the same body together with the soule for euer To this purpose hee saith first in this text I am the resurrection and the life that is he by whose both merit of death and also efficacie of diuine power the bodies of all the faithfull both men and women shall be raised vp againe to euerlasting life According as else where it is written that life is in him and that he quickeneth whom he will Iohn 1 4. and chap 5 21. And 1. Ep 5.20 that he together with the Father is very God and eternal life that is to say that he is the very author and giuer of eternall life to all that doe belong vnto him Then in the next place our Sauiour sheweth further by what instrument euerlasting life is apprehended and obtained from him namely by faith that is by a perswasion of his power and good will herein according to the diuine promise of God By the which faith also our Sauiour giueth to vnderstand that euerlasting life is begunne euen in this life yea so begunne that death shall neuer preuaile against it as was declared before For though the body dye yet the soule shall liue and waite for the raising vp of the body to liue for euer with it And this benefite saith our Sauiour is generall to all how many soeuer shall beleeue in me insomuch as none of those shall neuer dye to wit the second death Reuel 2 11. and Iohn 8.51 And Luke 20 36. After the resurrection they can dye no more Finally our Sauiour by asking Martha whether she did beleeue that which he had saide hee doth thereby stirre vp her heart to giue credite to his word As though he should haue saide It is thy part Martha without all doubting to bee throughly established in the beliefe of that which I say The which being spoken by our Sauiour to Martha for her instruction and confirmation it is likewise to be taken and applied to our selues for our instruction and confirmation who doe heare and read that which is thus written and recorded concerning this Article But vnto this one place of holy Scripture wee might adde many other euery where repeated in the Bible of God As for example 1. Iohn chap 2. verses 25. This is the promise which the Father hath promised vs euen eternall life And Titus 1. verses 1.2.3 God that cannot lye hath promised it before the world began Read also 1. Tim 1 16 17. This is a true or faithfull saying and worthy to be receiued by all meanes or worthy all allowance that Iesus Christ came into the world to saue sinners Yea to saue all that shall beleeue in him with an eternall saluation And chap 4 8. Godlines hath the promise of the life present and of that which is to come And 2. Ep 4 8. Henceforth saith the same Apostle is laide vp for mee the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to me onely but vnto all them also which loue his appearing And 2 Cor 13.4 We shall liue with Christ through the power of God Here also call to mind againe Psal 22 27. Your heart shall liue for euer And Dan 7 verses 26 27. The iudgement shall sit and they shall take away his dominion that is the dominion of euery Tyrant and persecuter of the Church to consume and to destroy it to the end And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him Question But how may wee knowe that we are in the number of that people to whom this euerlasting life doth belong Answer We may knowe it by the beginning of it in our hearts here in this life by true faith and repentance by our longing after it by our ioy in the hope and expectation of it and finally by our holy labouring and striuing after it Explicatiō proofe To such no doubt the promise of
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
of our Lord Iesus Christ according as the Apostle Paul euen in the place now alledged sheweth in that so soone as he had made mention of the victory by and by as it were pointing to the Author and atchieuer therereof The grace of our Lord Iesus Christ be with you saith the Apostle to the Romans As though he should tell them in plaine words that it is by his grace alone that they and all Christians obtaine victorie against the diuell Question NOw therefore hauing seene as it were the foundation of all the promises of God let vs proceede to the rest Among the which in the first place what promise haue you that God in his fatherly prouidēce will after this life ended receiue vs and all his children truly beleeuing in him into his inuisible and glorious heauens our soules first and afterwards our bodies at the last day in the generall resurrection Answere The couenant of God wherein he promiseth to be our God it is an assurance of either of these blessings vnto vs and to all true beleeuers according to that comfortable interpretation and testimonie which our Sauiour Christ giueth hereof against the heresie of the Sadduces who denied the resurrection in that hee answered them as we read Mat. 22. verses 29 30 31 32. Ye erre saith he not knowing the Scriptures nor the power of God For in the resurrection they neither marrie wiues neither are wiues bestowed in marriage but they are as the Angells of God in heauen And concerning the resurrection of the dead he saith further haue ye not read what is spoken to you of God saying I am the God of Abraham and the God of Isaak and the God of Iaakob God is not the God of the dead but of the liuing And 1. Thess chap. 4.17 The Apostle Paul testifieth that we shall be caught vp in the cloudes to meete the Lord in the ayre and that so we shall bee for euer with the Lord. Explicatiō and proofe Yea and to this end also it is further assured vnto vs by the Apostle Iohn Reuel 20.13 That the Sea shall then giue vp her dead that is to say all the bodies of men that haue beene drowned and consumed therein Yea that death shall deliuer vp the seruants of God with what manner of death soeuer they haue beene bereaued of this life and howsoeuer their bodies haue beene destroyed by their murtherers and persecutors whether with fier or by wilde beasts to whom they haue beene cast to be deuoured or any other way for the testimonie of the truth and Gospell of our Sauiour Christ Whereof also our Sauiour himselfe doth further assure vs in that he promiseth That the holy Angells shall gather together the bodies of his elect from the foure windes and from the one end of heauen to the other Mat. 24.31 And touching the soules of the faithfull that they are receiued into heauen so soone as they leaue their bodies and depart this naturall and transitorie life we may perceiue by the gratious promise of our Sauiour Christ to that thiefe vnto whom God gaue the grace euen vpon the Crosse to beleeue in Christ and to repent of his sinnes For thus saith our Sauiour vnto him This day shalt thou be with me in Paradise Now there is no doubt that he will be lesse gratious to these that shall be carefull to yeelde a more speedie and a longer continued faithfull seruice vnto him Likewise in so much as the same our Sauiour sheweth that the Angells of God carried the soule of Lazarus into Abrahams bosome that is into the place of the heauenly rest and happinesse of the faithfull and elect children of God he giueth therewithall to vnderstand what the state and condition is of the soules of all the rest so soone as they depart out of this life Finally to put all out of question the spirit of Christ testifieth generally of all that die in the Lord That they are euen thenceforth for euer blessed in that they rest from their labours and in that their workes follow them Reuel 14. verse 13. But of this more afterward in the Article of the resurrection of the body Question IN the meane while that we may goe on forward What promise haue you concerning the holy Angells that God in his fatherly prouidence and gouernment will vse them for instruments of his mercy toward vs and euery one of his children while we liue herein this world Answere In the 91. Psalm verses 11 12. it is written God will giue his Angells charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands lest thou shouldest hurt thy foote against astone Explicatiō and proofe This is a very gratious promise of God To the which end marke I pray you how the tendernesse of the loue and care of the holy Angells ouer vs is expressed as a fruit of the most gratious good will of God himselfe They would not willingly haue vs take the least hurt in the world while wee walke faithfully in the waies and commandements of God For this doth the holy Ghost giue to vnderstand in that it is said that they would not willingly suffer vs to stumble at a stone And Matth. 18.10 the like is affirmed by our Sauiour Christ saying See that yee despise not one of these little ones for I say vnto you that in heauen their Angels do alwaies behold the face of my father which is in heauen But why then may some say doe the children of God sometimes not onely stumble but fall downe right and take great hurt The answer is easie and readie at hand because none of vs doe walke so vprightly and entirely with our God as we ought to doe For verily if we did not faile our selues God would neuer faile vs neither would or should his holy Angells faile vs at any time The experience and proofe of this most readie willingnes of the holy Angells is plentifully confirmed by many testimonies of the holy Scriptures as we shall haue further occasion to note by some particulars when we come to the comforts Touching the wicked Angells otherwise called diuells wee haue seene alreadie how God hath promised that he will strengthen vs to preuaile against them in that he will giue vs power to breake the Serpents head so that we will stand heere no longer about them Neuerthelesse in so much as the diuell hath now more dangerous and greater plentie of euill instruments both to deceiue by and also by the same to execute more cruell violence then the Serpent which he vsed at the beginning could or now can doe howsoeuer the kind of them be multiplied euery where that is to say seeing insteed of one Eue he hath thousands both subtile wicked women and men also all of our owne sexe and kinde most apt mightie to deceiue and hurt by let vs consider in this behalfe what promise we haue that our good God in his fatherly prouidence
bed This worke of our Sauiour was so reuerend and gracious that the people were amazed at it and praised God as Saint Luke reporteth verse 26. and beeâ—â— filled with feare they said Doubtles we haue seene strange things this day And Mark ch 2.12 Wee neuer saw such a thing Moreouer Luke chap 13.10 11. Our Sauiour of great compassion The grouÌ„d and history of them loosed a woman from her disease who had a spirit of infirmitie eighteene yeares and was bowed together so as she could not in any wise lift vp her selfe For as the Euangelist saith our Sauiour seeing this pittifull creature called her vnto him and said vnto her Woman thou art loosed from thy disease And he laid his hands on her and immediately she was made straite againe and she glorified God The which gratious worke of our Sauiour when it was reprooued by the vngratious Ruler of the Synagogue vnder this pretence that it was vnlawfull to be done on the Sabbath day our Sauiour doth so gratiouslie defend it that hee put his aduersaries to shame and all the people reioyced at all the excellent thinges that were done by him Of this sorte also were those mercifull cures which our Sauiour did vpon manie Lepers As Luke chapter 5. verses 12.13 Hee healed one that was full of leprosie that is one that was as wee would say in our language a fowle leper Such a one as was also that Simon of whom wee reade Matth 26.6 who for the memoriall of that gratious cure which our Sauiour wrought on him did beare the name of Simon the leper as though it should be said This was hee who beeing a verie leprous man was by the fauour of our Sauiour Christ cleansed of it And againe Luke chapt 17.12.13 c. He healed tenne lepers at one time Of whom it is said to their reproofe that although all were cleansed yet onely one returned to giue thankes to our Sauiour for this great benefit Such therefore were the miracles which our Sauiour wrought for the helping of the bodies of men in regard of their bodilie diseases more externallie apparant to the eyes of men NOwe concerning more inward diseases and sicknesses wee reade first Iohn 4.50 c. that our Sauiour healed the Rulers sonne who was sicke of a burning ague euen neare vnto death Likewise Marke chapt 1.30.31 he healed Simons wiues mother who lay sick of a feuer For as the Euangelist reporteth Our Sauiour came and tooke her by the hand and lifted her vp and the feuer forsooke her by and by and shee ministred vnto them Hee healed the Centurions seruant also who was sicke vnto death Luke 7. 3.4.5.6 c. Of this sorte of miraculous cures was the healing of the woman troubled greatlie by the space of twelue yeeres together with an issue of bloode who had spent all her substance vpon Phisitions but could not be healed by the skill of any of them This woman did our Sauiour heale Luke chapter 8.43 c. 48. Of this sort also were those inward dolorous gripings by collicks conuulsions c. Of the which our Sauiour healed many For so we read Matt ch 4.24 They brought vnto him all sicke people that were taken with diuers diseases and gripings c. and he healed them And Mark chap 1.34 He healed manie that were sicke of diuers diseases And likewise Luke 4.40 Yea our Sauiour did not onely heale many that were sicke of diuers inward diseases euen to the pointe of death but for a further declaration of his diuine power hee restored diuers of those to life whom diseases and sicknesses had depriued of life These therefore wee will in way of an addition to the former here call to mind as a further amplification of the diuine power of our Lord Iesus Christ Of these wee haue three recorded euerie one more notable and admirable then the other For first our Sauiour restored the daughter of Iairus a childe of the age of twelue yeeres her life beeing newe gone out of her bodie Marke chapt 5.21.22 c. Secondlie a widowe of Naiâ—es onely sonnâ— he being not onely laide forth by the walles for dead but also layd vpon the beare yea carried on mens shoulders onward to the place of buriall Luke chap 5.12 c. This corse did our Sauiour restore to life Tâ—irdlie hee restored Lazarus to life after that he had beene dead by the space of fower dayes and so had layen buried in the graue Iohn chapter 11 verse 39. c. Hitherto of the two former sortes of our Sauiours Miraculous workes in their seâ—erall kindes NOwe the third and last sorte of those mentioned in the beginning of this our collection was concerning the soules of men Let vs henceforth câ—ll them also to minde Of these there are two sorts or rather two degrees of one and the same kind For our Sauiour did not onelie restore those to their right mindes who were Lunatike thâ—t is to say either sicke of that disease which we doe call the saking sicknes or otherw se frantike and mad at certaine times and seâ—sons of the yeerâ— but also he changed the heartes of great sinners from their sinnes to the saith and obedience of God by the speedie and as one would say extemporall power of his diuine word and commandement Of the first sorte we reade Matth 4.24 Where it is written that our Sauiour healed the Lunatike And chapt 17 1â— c. the mans sonne whom â—ur Sauiour healed of his deafenes and dumbnes as S. Mark wrâ—teth ch 9. â—â— was also Lunatike as the Euangelist Matthewe testifieth reporâ—â—ng the Fathers words thus Master haue pittie on my sonne for he is lunatike and sore veâ—ed for oftentimes he falleth into the fire and oft times into the water c. This childe our Sauiour healed of his lunasie as it followeâ—h verse 18. To this sorte belongeth the deliuerance of those that were possessed of Diuels Of which most miserable persons our Sauiour deliuered some who were possessed of one aâ— Marke chapt 1. verse 23. c. Vpon the sight wherof the people as the Euangelist obserueth were all amazâ—d so that they demanded one of another saying What a thing is this c And vâ—rse 34 He cast out many Diuels and suffered them not to say they knewe him Oâ—â— Sâ—uiâ—ur did likewise cast a Diuell out of the Canaanitish womans Daughter Matth 15.22 c. 28. Thus our Sauiour deliuered manie that were possessed onely with some one Diuel a piece Bâ—t out oâ— some other he cast out manie Diuels which had taken possession of â—ne For out of Marie Magdalene he cast seuen as we reade Luk 8.2 and Marke 16.9 And out of the man that kept among the graues whom nâ— fetters or chaines could holde our Sauiour cast out verie manie Diuels For as we read Mâ—rke ch 5.2.3.4 c. when our Sauiour demanded the Diuels name not thâ—t he was ignorant but that heereby might be knowen to vs the greaâ—nes of this
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâ—ate in the coÌ„mon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâ—en against him Finally his burâ—all and the continuance of his bodie as it were vnder the power and dominâ—on of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ— iudgment of his aduersaries dishonourable and reprochâ—ull vnto him ExplicatioÌ„ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ— humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ— they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâ—ich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalâ—y into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ„ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâ—eranda hiâ— est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâ—um quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâ—th the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the â—lect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâ—fiâ—uration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌ„d and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâ—so from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâ—ainst the vniust and hypocriticall murmuring of Iudas according to
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâ—ainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâ—ly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenâ—â—e while they liued in th s world or else they are such as their torments doe augment by reason of thâ—ir wicked dispâ—sition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ— selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and â—aith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ„ iâ— alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ„ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
by the ministery of those his honourable officers Magistrates into whose hands hee hath put the sword of iustice to take vengance of euill doers Not onely to the end that euill might be taken out of the way and other learn to feare but also that the parties themselues might be brought to repentance by punishment at the last who would not by any other meanes be reclaimed so long as they escaped For to this end the speech of the conuerted thiefe is notable as though he should haue said thus to his fellow Howsoeuer when we had liberty to doe what we list and tyrannized at our pleasure ouer poore trauellers which fell into our hands in the woods or desert places as if we had been Lords and Kings ouer them yet now hath God brought our wickednes to light and armed the sword of his Magistrate against vs and we are presently vnder the sentence of our temporall condemnation wee ought now all desperate obstinacy laid asid to call our sins to minde to lament and bewaile them and to seeke to God for mercy that we may happily preuent his eternall damnation And thus it is euident from the effects euen in the first part of the speech of this man that God had wrought a most gratious coÌ„uersion change in his heart seeing he doth no other thing but that which God doth in his holy scriptures coÌ„mand all his seruants to do wherevnto he perswadeth vs by many holy reasons both in regard of that zeale we ought to haue of his glory also for that loue coÌ„passioÌ„ which we owe to miserable sinners if happily we may couer a multitude of sinnes to be the blessed instrumeÌ„ts of God to the sauing of their souls Leu. 19.17 Ia. 5.19.20 Iude. ver 20 21 c. But let vs now come to the words of the confession both of his owne sins and also of the sins of his fellow thiefe Wherin he prosecuteth the former motiue touching the desired repentance of his fellow and for the profession and declaration of his owne as it followeth We are indeed righteously here for we receiue things worthy of that we haue done Wherein we haue to consider two other excellent graces as testimonies of the notable repentance of this man First in that he doth not goe about to excuse or lessen his sinne as hypocrites doe but he acknowledgeth it to the full by a simple and plaine confession and that no doubt with godly sorrow for the same like as Achan doth vpon the holy and fatherly exhortation of Ioshua the Magistrate of God Iosh 7.19 20 21. And Dauid Psal 51. and Paul 1. Tim. 1.13 14 15 16. Secondly as a consequent of the former we haue this further testimonie of the vnfeined repentance of the conuerted thiefe that he doth acknowledge the punishment to be iust that was inflicted vpon him and his fellow yea though it was a very grieuous and sharpe one Whereby also the truth of the former point is argued touching his acknowledgement of the greatnes of their sinne which was no petty pilfering but cruell robbing c. Thus much briefly of the second branch of his speech The third branch coÌ„teineth the testimony which he gaue of the inocency righteousnes of our Sauiour in these words But this man hath done nothing amisse From which words we may iustly coÌ„ceiue that he was inlightned by the holy Ghost rightly to know beleeue in the Lord Iesus Christ not only as being righteous in himselfe but to be righteous for him for so many as should belieue in him according to that of the Prophet Ieremiah ch 23.6 They shall call him the Lord our righteousnes A further confirmation of this his faith is his prayer which followeth in the last branch of his speech as we shall see by and by when we come to it In the meane season this is singularly to be noted that our Lord Iesus Christ being silent himselfe at all the reproches of the wicked doth neuertheles by this man thus wonderfully conuerted and graced as it were by a mightie and zealous preacher or martyr reproue reuerse the vniust sentence both of the Iewes and Pontius Pilate as wel as the vniust railing of the wicked and obstinate thiefe This verily was a wonderfull worke of God that he should giue so great a grace to this poore crucified man that when his choise Disciples fled from him and Peter for all his courage was vtterly daunted for the time and though Iohn were present neare to the crosse of Christ yet was as mute as a fish as we say in the common Prouerb that he should from the crosse as it were from a high pulpet giue an open and loude testimonie of our Sauiour Christ his innocencie It was no doubt a testimonie of a cleare reuelation giuen vnto him by the Spirit of God and of our Saviour Christ as also proceeding of a liuely faith by the gift of the same Spirit This as was saide euen now is very manifest from the last part of the speech of this conuerted man that is to say by his prayer which is a liuely fruite of his liuely faith as it followeth reported by the Euangelist Luke in this manner And he saide vnto Iesus Lord remember me when thou commest into thy Kingdome Hinc perspâ—â—imus inquit Caluiâ—us quam perspicaces et fuerint mentis oculi quibut vitaÌ„ in morte celsitudinem in ruina gloriam inprobro victoriam in exitio regnum in seruitute intuitus est In Harm Euang. Where he writeth excellently of this wonderfull conuersion as of the most rare and memorable example extant from the beginning of the world For if he had not bin inlightened with a true and liuely saith he could neuer had a heart to haue praied thus It is aboue all reason that he should without a rare faith looke vnto Christ hanging vpon the crosse with a torne and bloodie bodie now neare to death and on all hands as we may see reuiled and mocked and yet for all that to acknowledge him the Lord of life and glory and the King and Prince of the saluation of all the elect of God and that he had power and authoritie according to the pleasure of his will to dispose of his kingdome to grant remission of sins euerlasting life saluation to whoÌ„ he would But thus we see he doth if we doe duly consider the words of the praier which he vseth For he calleth him Lord not as he should speak to one by vsing a title of coÌ„mon curtesie or ciuility c. as though he should haue said Sir but he doth it of religious subiection reuerence and by humble supplication in regard of a diuine and souereigne power which he now by the eyes of faith sawe him to haue Neither would he haue ascribed a kingdome vnto him vnlesse he had bin perswaded that he was a king indeed according to his title vpon the crosse yea
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
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
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
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and â—he heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of â—im Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God Exâ—licatioÌ„ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌ„pared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ— a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâ—cted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâ—fieth Nâ—ither did he alone say thus but his company also being stricken with greaâ— feare consented to the same and so at once condemned â—otâ— the Iewes and Pilates and their owne vniust proceedings against him Thus benâ—fiâ—ialâ— as we see the conference and comparing of the Euangelists is But here we cannot
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
so he would not now notwithstanding any wicked hast of these latter most ingratefull and rebellious Iewes to violate the commandement of God suffer any bone of this sacrifice to be broken to the end that all true beleeuers might the more clearely see that our Sauiour Christ is that lambe of God whereby wee shall haue our most speedy anâ— prosperous deliuerance out of the hands of all our enemies if we for our parts shall not slack the time to come vnto him that we may keepe the spirituall feast of his Passeouer with him not in old leauen neither in the leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth as the Apostle Paul in the place before alledged exhorteth But here another question commeth to be answered and that is this how the Apostle Paul is to be vnderstood where he teacheth vs that the body of our Sauiour Christ was broken for vs as we read 1. Cor. 11 24. seeing the holy historie of the Gospell according to the type and figure commanded in the lawe freeth him as we see from the breaking of any bone The answere is easie if we consider that there is a breaking of the flesh as well as of the bones And therefore insomuch as the fleshe of our Sauiour Christ was grieuously broken and torne both by whipping with rods and crowning with thornes and also with nailing and last of all with this thrusting of the speare into his side yea euen to his very heart as was said well may the Apostle Paul speake as he doth and yet therein say no more then our Sauiour Christ did when he said that his body is giuen for vs. For it was giuen to that death of the crosse wherein his flesh was thus wounded and broken that it might be a binding vp and a healing to vs. For as the Prophet Isaias prophesied long before Hee was wounded for our transgressions hee was broken for our iniquities Yea so as body and soule were broken as it were and rent a sunder for a time Hetherto concerning the not breaking of the bones of our Sâ—uiour what the chiefe reasons of it were and how it was foretold in the holy Scriptures that it should come so to passe It remaineth that wee doe likewise consider of the chiefe cause whence it came to passe that the side of our Sauiour was pierced This also as saith the Euangelist Iohn was done that another Scripture might be fulfilled in that it saith in another place They shall see him whom they haue thrust through This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah The whole verse is this the Heb word is traâ—slated compassion but supplication to wit for mercie forgiuenes is more agreable to this argument seeing the same word yeeldeth this signification also And I saith the Lord by his holy Prophet will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplication and they shall looke towardes mee whom they haue pierced and they shall lament for it as one mourneth for his onely sonne yea they shall bitterly mourne for it as one mourneth bitterly for his first borne Or more neare to the wordes They shall doe it by taking it bitterly or grieuously amaricando c. We reade it also more vsually thus and they shall lament for him by a change of the person as though the Lord would therein by his spirit of prophesie point as it were with the finger from himselfe to our Sauiour Christ in whose piercing hee accounted himselfe pierced yea in special manner pierced as it were aboue al other their grieuances and vexations of his holy spirit But howsoeuer we read the relatiue for him by a changing of the person or for it in the neuter gender respecting the wickednes of the rebellious dealing it selfe the Euangelist Iohn writing by the same holy spirit of God by the which the Prophet Zechariah prophesied he putteth the matter out of all question that the Lord putting his people in minde of all their former rebellions and stubborne behauiour against him wherewith he accounted himselfe wounded and as it were pierced through the sides according to that which is saide of cursing and blaspheming that it is a kinde of piercing the Lord as the word nakabh giueth to vnderstand Leu. â—4 11 Yet he doth more particularly looke vnto this piercing of him with the speare in the side of his Sonne Yea and to the other piercing of his handes and feete also with nailes The which with all other their most cruell proceedings against him was as the filling vp of the full measure of their most traiterous rebellion against God himselfe their soueraigne Lord and King For though the Euangelist doth vpon the speciall occasion apply the Scripture of Zechariah to the piercing of our Sauiour in the side more particularly and principally yet this doth not exclude the other piercings but they may iustly bee comprehended also within this prophesie For the word dakar which Zechariah vseth may note as well the one as the other the piercing with sword or speare or dart or arrowe or naile or any thing that hath a point to pierce And so may the Greeke words nusso or nutto centeo or execenteo which the Euangelist vseth But how may it be saide that the Iewes did thus seeing it was a souldier of the Romans that thrust our Sauiour into the side and such likewise were they that nailed him to the crosse The Iewes are neuertheles iustly charged with it because they were the chief causers of all that violence which the Romans vsed against him like as Pilate is said to scorn our Sauiour seeing he appointed that the thing should be done though he did it not himselfe So that we may see it is nothing the lesse sinfull before God when we commit wickednes by any euill instruments which we set a work or giue them any incouragement therevnto though we doe it not with our own hands Nay rather our sin is so much the greater by how much we drawe more persons with vs into the fellowship and guiltineâ— of our sinne Neuertheles â—n these wordes of the Prophet Zechariah The grouÌ„d historie of his buriall which the Euangelist Iohn alledgeth wee haue not onely to consider an admonition and reproofe giuen to the wicked concerning their sinne whether we looke to the Actors in this particular or to any other peircers of God and our Sauiour Christ by their wicked deedes or blasphemous words together with a most fearefull subindication and threatning of the wrath of God against them for the same whosoeuer shall not repent them thereof in due season before the day of Gods wrath doth come but also as touching those that shall truly repent both Iewe and Gentile mourning for their sinnes here is contained a most gracious promise of mercie and forgiuenes so that all such may behold Christ thus
body of our Sauiour from the crosse the time when it was the person by whom it was procured and the manner how performed principally yea in a manner solely by Ioseph The buriall followeth wherein Nicodemus had an honourable partenership with him as the Euangelist Iohn declareth and as we haue alreadie rehearsed out of his text Neuertheles because he is iustly to be accounted the first and principall in this dutie also let vs begin with him and see what the other Euangelists doe say more a part of him and then we will come to consider of that which the Euangelist Iohn recordeth of Nicodomus apart and also ioyntly both of Ioseph and Nicodemus together First therefore Question what doe the other Euangelists report concerning Ioseph in respect of the buriall of the body of our Sauiour Answere The words of Saint Matthew followe thus in the holy Storie as wee reade chap 27. verse 59.60 Mat 27. verse 59 So Ioseph tooke the body and wrapped it in a faire linnen cloth 60. And he put it in his new tombe which he had hewen out in a rocke and rowled a great stone to the doore of the Sepulchre and departed The words of Saint Marke are these chap 15. verse 46. Marke 1â— 46 Pilate gaue the body to Ioseph who bought a linnen cloth and laid him in a tombe that was hewen out of a rocke and rowled a stone vnto the doore of the Sepulchre The wordes of Saint Luke are these chap 23.53 Ioseph tooke downe the body and wrapped it in linnen clothe and laide it in a tombe hewen out of a Rocke wherein was neuer any man yet laide 54. And that day was the preparation and the Sabbath drawe on Thus then wee see how the Storie is set downe by these three The grouÌ„d and historie of the buâ—iall of his body vnder the name of Ioseph alone because he was the principall Let vs therefore consider first of that which doth propeâ—ly belong to him and then of that which is properly belonging to Nicodemus and last of those things which by Saint Iohn are attributed to them both That which is ascribed as proper to Ioseph is First that he comming from Pilate after he had obtained his sute that he might haue the taking down bestowing of the body of our Sa in the way as he came through the citie bought and brought with him such a quantitie of fine linnen as was fully sufficient in the best most seemely manner to be imploied about this busines In which respect the Euangelist Iohn speaketh in the plural number that he had prepared linnen clothes Chap 19.40 And againe Chap 20.7 Secondly whereas the same Euangelist Iohn writeth that neare to the place where our Sauiour was crucified there was a garden and in that garden a new Sepulchre wherein was neuer yet any man laied it seemeth by the testimonie of the Euangelist Matthew that both the garden was belonging to Ioseph and also that the tombe hewen out of a Rocke was the tombe which Ioseph had prepared for himselfe or at the least for some of neare and speciall acaccount with him That which is proper to Nicodemus concerning the buriall of our Sauiour Christs body was that he brought a great quantitie euen about a hundreth pound weight of mirrhe and aloes mingled together such spices as were vsed about the buriall of the dead hauing a sweetening and preseruatiue qualitie in them vsually imploied in this kinde of dutie toward the dead to nourish in themselues yet liuing the hope of the resurrection of the dead and thereby also to encourage themselues against the feare of deaâ—h To the which end likewise they vsed to wash the bodies of the departed and to doe other offices of solemnitie as may appeare in the histories of the holy Scriptures recording the manner of buriall among the people of God Gen 50. verse 2. and 26. Reade also Act 9.37 The which like enough should haue beene done with a more full solemnitie saue that as the Euangelist expresseth the Sabbath drewe on and the euening was euen at hand when with them the Sabbath beganne Neither is it to be omitted concerning Nicodemus that the Euangelist Iohn testifieth that howsoeuer at the first he was timorous and fearefull as he remembreâ—h from his first comming to our Sauiour which was by night for feare of his fellowe Pharisies and Rulers according to that wee reade chap 3.1.2 yet afterward growing somewhat more bould as wee reade chap 7.50.51 God giueth him now an excellent courage in professing so openly his singular reuerence toward our Sauiour that it cannot bee obscure and hidden to any but that hee was from his heart a faithfull and true Disciple of his And this fact of his as well as the other of Ioseph was euen as much as if the one as well as the other was willing to put their whole state in hazard rather then they would faile in this declaration of their loue toward our and their blessed Lord and Sauâ—our But nowe let vs come to those things which are ioyntly ascribed both to Ioseph and Nicodemus in this honourable dutie of the buriall of our Sauiour First as the Euangelist Iohn saith they together with their companie which they brought with them to helpe in their businesse tooke the body of Iesus and wrapped it in linnen clothes with the odours as the manner of the Iewes is to burie Secondly they by their seruants yea so farre as was needefull no doubt not standing aloofe but setting their owne hands to the worke did in seemely manner carrie accompanie him to the garden which was not farre off from the place where he was crucified Thirdly they lay him in that new Sepulcher mentioned before wherein neuer any was yet buried Finally they couer the tombe with a stone yea a very heauy one as may appeare by this that though they had some company with them yet it was of that weight that they could not well remoue it but by turning it ouer and ouer till they had got it on the Sepulcher And so saith the Euangelist Marke expresly Cap. 16.4 that the stone was a very great one Which done as the Euangelist Matthew saith they departed Such therfore is the historie of the buriall of our Sauiour Christ the which the Lord God would in his diuine prouidence haue to be performed in a reuerend and honourable manner by these reuerend and honourable persons For notwithstanding his buriall was a further confirmation of his very true death a matter most necessarie both to be suffered of our Sauiour as hath beene declared also to be beleeued of vs and so was consequently though without all sense of paine a remainder of his humiliation in that his body was to remaine in the state of the dead euen in as sound a sleepe as is ascribed to their bodies and to lie in the graue as vnder the power of death though not corrupted nor subiect to corruption as all other bodies
of the faithfull are yet I say the Lord would haue it performed in an honourable manner as a seemly preparation to the glorious resurrection of his body which was shortly to followe Yea so to followe as it might be most euident that it was the very true body of our Sauiour that died and rose againe and not the body of any other For the which cause it was that God so exactly disposed in his most wise prouidence he tendering the weakenes of our faith and also by this meanes as by other following prouiding against all cauills of the wicked that might be to the obscuring of the resurrection that Ioseph should lay the body of our Sauiour in a new tombe as S. Matthew writeth wherein no man was euer buried before as both Luke and Iohn doe expresly record NOw if as an appendix to this part of the holy Storie concerning the buriall wee shall consider in a word that which the Euangelists Matthew Marke and Luke doe obserue concerning the women disciples mentioned before wee will proceede to that which followeth touching the time wherein the body of our Sauiour continued in the graue Question What therefore is that which the Euangelists set downe concerning these women Answer Saint Matthew writeth thus Chap. 27.61 Math. 27. 61 And there was Marie Magdalen and the other Marie sitting ouer against the Sepulcher The words of S. Marke are these Chap. 15.47 47 And Marie Magdalen and Marie Ioses mother Marke 15. beheld where hee should be laid S. Luke is more large in this point and writeth thus Chap. 23. ver 55 56. 55 And the women also saith he that followed after Luke 23. who came with him from Gaâ—ile they beheld the Sepulcher and how his body was laid 56 And they returned and prepared odours and ointments but rested the Sabbath day according to the Commandement ExplicatioÌ„ Touching this memorable appendix by comparing the holy Euangelists together we may easily perceiue that not onely the two Maries as the most forward and obseruant disciples but also diuers other women attended vpon the buriall to see where the body should be bestowed and that as S. Luke sheweth euen with this minde that they knowing where it was intombed they also the women disciples might afterward shew some fruite of their reuerence and loue toward the body of their Maister as the men disciples Ioseph and Nicodemus had done Yea they are so held in their affection and longing after our Sauiour though now dead and buried that they cannot easily finde in their hearts to depart from the sight of the tombe The grouÌ„d historie of the continuance of his bodie in the graue wherein his body was laid Neuerthelesse when time it selfe earnestly pressed them the night being euen at hand and therewithall the Sabbath approaching they depart laying vp this in the purpose of their heart that they would returne againe to imbalme the body of Christ And to that purpose they laide their purses together and prepared odours and oinâ—ments either the same euening or the euening of the next day the Sabbath being ended as S. Marke seemeth to affirme For the next day they were so early in the morning that they could haue no time to doe it Now where it is asked whether the women did well in this their purpose or no we will put ouer the answer heereof to the speach of the holy Angell which he vseth to them when they come to put â—hat in practise which now they intended Neither will wee then more or lesse reproue it in â—hem then the Angell doth For he is the best moderator that we can finde in that case In the meane season we may be bold to affirme that thâ—ir reuerend and dutifull affection of inward loue and honouâ— toward our Sauiour is exceeding commendable and worthy to be imitated of all good and faitâ—full Christians Yea and they are likewise to be greatly commended as very dâ—scâ—eeâ— and godlie women in that they preferre the expressâ— commandement of God for the sanctifying of his Sabbath before their owne affection touching that purpose of theirs in a matter of no present necessitie Wherein also they may worthilie be excellent paternes to all good Christians from whence wee may learne what a holy regard we ought to haue of the daies and times specially appointed to the diuine worship and seruice of the Lord our God And on the contrary their practise is a iust conuicting and condemning oâ— all loose and negligent worshippers of God but most of all of such as doe wickedly prophane and peruert the right vse of the Lords Sabbathes that is the daies now appointed to Christians for the worship of God and our Sauiour Christ euen the day of the resurrection of our Lord Iâ—sus Christ in the weekely recourse thereof in stead of all the daies of the Iewes legall Sabbathes Finally tâ—eir excellent vertue and truly religious minde herein may well be illustrated by vs from â—he comparison of the wicked dealing of their vngodly rulers euen on the samâ— Sabbath day as it followeth in the holy Storie Matâ—hew 27.62 c. as â—y the grace of God we shall see further by and by For we referre the comforts of faith as also the duties concerning â—he buâ—iall of our Sauiour to their proper places assigned to them in our present course ANd we come now as the Storie it selfe guideth vs to consider of the time wherein the body of our Sauiour continued in the graue Question What say you therefore to this How long lay it thus buried Answer The body of our Sauiour Christ lay buried in the graue a part though but a small part of the day of the Iewes preparation which was the sixt day of the weeke from whence it continued the whole day both the night and the day of their Sabbath which was the seuenth day It continued also well neare the whole night of the first day of the weeke euen till a liâ—tle before the breaking forth of the morning Explication and proofe So indeede the Eâ—angelists giue plainely to vnderstand if wee diligently compare Luke 23.5 That day was the prepaâ—ation and the Sabbath drew on with Iohn chap. 20.1 The first day of the weeke came Mary Magdalen while it was yet darke And with Mattheâ— chap. 28.5 where by the speach of the Angell comforting the women while yet the keepers were astonished and feared as if they had beene stâ—iken dead it appeareth that our Sauiour was risen but a while before they came So that the time that our Sauiour Christ continued in his winding sheete his body ouerwhelmed with odours the graue close shut vp was at the least 36. houres and so a most full proofe of his very true death when as we know halfe that time will shew that the coarse laid forth by the walls in open aire is past recouerie And thus was the tipe of Ionas the Prophet fulfilled in our Sauiour in that hee resembled himselfe
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâ—ith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâ—us translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâ—struction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â— chapter of the Proueâ—bs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâ—ll kindle and burne vpon them euen to the very bottome of Sheol â—nadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ— the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
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
our ransome and satisfaction to the iustice of God but the holy Euangelist synecdochically putting one part for the whole insisteth thus earnestly vpon this last portion and remainder of blood because in this last emptying of the body now freshly dead and yet warme euen from the heart roote as wee may say the whole effusion was fully perfitted Yea and further also to the end wee may enioy the comfort of our Sauiours sufferings and of the piercing both of his hands and also of his feete and side we must in no wise forget so to looke vnto him that was so pierced wounded for vs as we may therewithall ioyne mourning hearts in remembrance of our sinnes which caused the wrath of God to breake forth so sharply against him as well as ioyfull hearts for the appealing of Gods wrath and for the remouing of the guiltines and punishment of our sinnes thereby For this mourning heart is that chiefe sacrifice of thanks which wee for our parts can offer vp vnto the Lord Psal 51. to the which also the promise of this speciall comfort doth specially belong Matth. 5. And Ezek. chap. 9. Let vs not therefore in any wise faile in this duty neither yet be negligent in prayer to God that â—e may vouchsafe vs this singular grace of godly mourning which hath so singular comfort annexed vnto it Finally let vs not here neglect to gather vp as it were by the way some comfort euen from that crueltie which it pleased God to permit the souldiers to execute vpon the repenting thiefe though hee had through the vertue of our Sauiours mediation and death receiued him into his diuine fauour For heereby wee may plainely perceiue that howsoeuer the external and temporall afflictions and grieuances of this life The Comforts belonging to his buriall with ciuill punishmeÌ„ts may haue their course in this world yea euen to the destroying or cutting of it off from hence though we haue truly repented vs of our sinne and turned to him yet will he not cease to loue vs nor faile to saue vs with his euerlasting saluation as he did this poore hanged and crucified thiefe if wee shall truly beleeue in his Sonne as he did Question ANd now in the next place What may be the comfort of our faith concerning the buriall of our Sauiour or rather concerning our Sauiour himselfe in respect of this that he was buried Answer The principall and chiefe comfort thereof lieth in this that the very true natuturall and propitiatory death of our Sauiour is hereby so much the more certainely confirmed vnto vs and the rather will it be so if wee shall duly weigh the time of his continuance in the graue Explication It is true For the continuance in the graue was so long that it must needes put the truth of his death out of all question Now then this we know further that by how much the death of our Sauiour is more assuredly warranted vnto vs by so much also all the fruites and benefites of his death are made more sure and certaine vnto vs. The buriall therefore of our Sauiour may well be verie comfortable vnto vs in this respect But is there no other comfort Question Answer Yes For as our Sauiour Christ died not as a priuate person and for his owne cause or desert but for vs and our sinnes to our benefit yea to the benefit of the whole Church so also are we to esteeme of his buriall Wherefore iustly may it be comfortable vnto vs all in that like as by his death the nature and quality of death or rather death it selfe which is a priuation of life is so changed that of a curse it is made a blessing insomuch as the end of the naturall life yeeldeth the soule a passage from the body to the fruition of a more excellent estate and condition of life then before it enioyed or could attaine vnto while it abode in the body so by the buriall of our Sauiour Christ the nature of the graues of all such as die in the faith of CHRIST is altered That is to say of prison houses such as they are to the wicked against the day of the great and fearefull assises and iudgement they are vnto all beleeuers peaceable resting places for their bodies to take a certaine quiet sleepe in them as in their beddes vntill their resurrection at the last day which shall bee to their immortall happinesse and glorie Explication and proofe It is verie true As we may perceiue by that which wee reade in diuers places of the holy Scripture For as touching the wicked and the vncomfortablenes of the death and state at them yea though they be buried as the faithfull are reade Psal 49.14 and Iob 18.12 13 14. and chap. 20.4 5 6 7. And for the comfortable estate of the godly euen in respect of their bodies which doe rest and as it were sleepe peaceably in their graues reade Isai 57.2 and Iohn chap. 11. verse 11. Matth. 27.52 Act. 7.60 and chap. 13.36 and 1. Thes 4.15 But this we must know that the ground of this comfort to our soules from the comfortable estate of our bodies lying and resting in the graue it resteth in this that our Sauiour by his buriall and continuance in the graue for a while hath infinitely more sweetely perfumed our graues then his owne was with all that mirrhe and aloes wherewith Ioseph and Nicodemus embalmed his body So then though it be an vncomfortable thing to the nature of euery man to die and thereby to haue the body seperated from the soule and turned to dust yet in our Sauiour Christ we haue a sweete comfort against it seeing he hath as it were brokeÌ„ the yee or rather paued the way before vs. It is true that there is a great difference betwixt the buriall of our Sauiour and our buriall and betwixt his continuance in the graue and our continuance For he continued but a short time and his body saw no corruption but ours lie a long while and doe corrupt Neuerthelesse seeing in the death and buriall of our Sauiour wee haue the ground of our comfort that as he rose out of the graue and vanquished death so shall we by him it neede not neither ought it to discourage vs but rather put vs in good comfort seeing as we know a thousand yeares with the Lord are but as yesterday when it is past and as a watch in the night Ps 90 4. and 2. Pet. 3.8 And accordingly hee knoweth when and how to awaken euerie one and to raise vp all in due time euen as if they who haue beene longest dead had beene dead but a day or two since Thus then wee see that the buriall of our Sauiour ministreth vnto vs this second comfortable consideration to our faith in Christ buried and laide in the graue after the manner of other men though there be some speciall difference to be considered as hath beene herein obserued Question But
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
did at his apprehension in the garden Answer Like as it is a greater glory to an earthly Prince to suppresse his aduersary by sending forth some Captaine with a small number of souldiers then if hee should goe forth against him in his owne person and with a royall armie so was it more glorious for our Sauiour to doe this exploit by one of his Angells The manner how he did rise againe then if he had done it more immediately by the glory of his owne power Expli The similitude is very fit and plaine For thus may we well reason that if one Angell of Christ hath so great power that he can shake the earth and so great glory that the sight of him doth take away all valour from a company of armed souldiers yea doth strike them with such confusion as they become forth with like dead men how infinite then is the diuine glory of our Sauiour Christ himselfe and how vnmeasurable is his power who hath thousand thousands of the Angells ready at his becke and commandement Moreouer let vs adde to this that our Sauiour did not vouchsafe this wâ—cked company to haue the sight of him as being vtterly vnworthy thereof And therefore also would he not shew himselfe openly at Ierusalem to the chiefe Priests or Pilate c. but choseth to manifest himselfe onely to his Dâ—sciples and appointeth Galile where he began his preaching to be the place rather theÌ„ Ierusalem or any other neare to it had it not beene for the more speedy comfort of his Disciples And though he shewed himselfe once to more then fiue hundred together as we are afterward somewhat more purposedly to consider yet it is therewithall said that all these were of the brethren 1. Cor. 15.6 and Act. 10.41 Furthermore touching the manner of the resurrection of our Sauiour it is to be obserued that hee would not yet shew himselfe in his perfect glory because the time of it was not yet come though hee was already entered into the first degree of it by this his resurrection for hee reserued the perfect manifestation of his glory to his second comming Neyther were his Disciples fit to haue endured the brightnesse and excellencie of it Question But is there nothing else to be considered concerning the maner of his resurrection Answer By that which the Euangelist Luke writeth chap. 24. verse 12. and by that likewise which the Euangelist Iohn recordeth chap. 20.5.7 it seemeth that our Sauiour Christ rosâ— out of the graue naked insomuch as he left the linnen clothes wherein hee was buried in the graue ExplicatioÌ„ proofe So indeede doe the Euangelists write Peter saith Saint Luke looked into the Sepulchre and saw the linnen clothes laid by themselues and departed wondering in himselfe at that which was come to passe That which Saint Luke writeth concerning Peter the Euangelist Saint Iohn testifieth concerning himselfe that hee likewise saw the linnen clothes lye still in the Sepulchre yea he testifieth furtheâ— that both Peter and he himselfe saw the kerchief that was vpon his head not lying with the linnen clothes but wrapped togither in a place by it selfe Thus therefore it seemeth to bee euident that our Sauiour Christ rose naked out of the graue Question But why did he so Answere Hereby our Sauiour would leaue as it were a perfect token behinde him that he was ri en againe And besides it was most agreeable to that glorified estate of his body which it was raised vp in that he should doe so ExplicatioÌ„ proofe It is true For first that the linnen clothes the apparell of death as a man may say left behind yea and handsomely folded vp were a token that our Sauiour was riseÌ„ againe and that his body was not by any other taken out of the graue it may well be concluded because it is against all reason that any should take away the body naked whether they were friends or foes If they were friends it is out of all question euen of it selfe that they would not If they were enemies â—hey would rather haue left the body taken away the linnen it being no doubt of some good worth â—hen to haue taken away the body and left the linnen behinde Secondly that it was most agreeable to the glorified estate of the body of our Sauiour I meane it being at the least in a great part though as yet not suâ—ly glorified till the ascension it may bee considered from the estate of mankinde in the first creation and also because hee stoode in no neede of any clothing to keepe his bodie eyther from colde or heate c. Neuerthelesse in respect of the infirmitie of those to whom he shewed himselfe he neither tooke vnto him the full glory of his humane nature neither refused to vse such apparell as hee thought meete as it is after to be further obserued The like is to be said concerning the bodies of those Saints that rose out of their graues whom God no doubt apparelled and did not send them naked into the citie for common honesties sake c. The which resurrection of theirs also because it serueth to set forth the manner of our Sauiour his resurrection we are now to consider of it in this place Question In what words doth the Euangelist report it Answer The Euangelist Matthew reporteth it in these words as we reade ch 27 52.53 Many bodies of the Saints which slept arose And came out of the graues after his resurrection and went into the holy citie and appeared vnto many Explication and proofe This memorable record ought not to be in any wise forgotten when wee speake of the resurrection of our Sauiour insomuch as hereby it is euident by the faithfull testimonie of the Euangelist that hee shewed himselfe to be such a first fruits of the dead that should sanctifie the whole lumpe and therefore would not himself rise alone though he was we graunt the first that rose from the dead and that also by his owne power neuer to dye againe For though sundry other had beene raised vp from death to life yet they died againe Neither did euer any before neither shall any for euer after rise againe by their owne power as our Sauiour did This was onely proper to him Question But what shall we say of these that after our Sauiour himselfe was risen rose againe out of those graues which were laied open at his death did they dye againe Should we thinke so or not Answer The holy Story maketh no mention what became of them and therefore it is a thing not ouer curiously to be inquired into as I haue beene taught ExplicatioÌ„ proofe You answer well For this modestie doth well beseeme euery scholler in the schoole of Christ that hee doe cease inquiring where our Sauiour ceaseth to teach and to thinke our selues sufficiently taught and instructed to the kingdome of God when we haue learned those things that haue certaine and sure
ground in the word of God and therefore to abstaine from all curious speculations beside As for example it were in the present case a vaine thing for any of vs to busie our selues to know who those men were that our Sauiour raised vp at this his owne resurrection and who they were to whom they appeared and what their communication behauiour was c. Neuerthelesse insomuch as the end why our Sauiour Christ did raise vp the bodies of these Saints is of it selfe euident namely to declare the mighty effect and most blessed fruite of his Resurrection vnto his Church which is that by him all the faithfull shall at the last day rise againe to euerlasting life neuer to die any more it seemeth that we may not without good reason conceiue that they died not againe but that they are receiued vp into heauen as a fruite of our Sauiours Ascension thither on the Church of Gods behalfe like as their resurrection was a fruite of his Resurrection as was said euen now But it is not meete that we should be ouer stiffe or contentious in it no more then wee ought to be concerning the bodies of Henoch or Elijah though it is most likely that they were taken vp bodily into heauen The iudgement of M. Caluin is worthy to be respected of vs in that he writeth concerning this point in his Harmonie thus Sicuti non facilis est nec prompta solutio ita anxié laborare nihil attinet in re cognitu non necessaria Diu in hominum coetu fuisse versatos verisimile non est quia tantum ad breue tempus conspici oportuit vt in illo speculo vel imagine manifesta esset Christi virtus Quum autem Deus apud viuos spem celestis vitae confirmare voluerit in illorum persona nihil absurdi erit si dicamus eos hoc officio defunctos iteruÌ„ quieuisse in suis sepulchris Veri similius tamen est vitam qua donati sunt non fuisse deinae illis ademptam Nam si mortalis fuisset solidae resurrectionis documentum esse non poterat That is As the dissoluing of the doubt is not easie or readie at hand so there is no neede to trouble our selues much about it seeing it is a matter not necessary to bee knowne That they continued long among men it is not very like for it was enough that they were seene for a short time to the end that the power of Christ might in that glasse as it were bee represented and made manifest vnto them And insomuch as it was the pleasure of GOD in their person to confirme vnto the liuing the hope of the heauenly life it shall not bee vnreasonable to say that they rested againe in their graues after they had performed this dutie Neuerthelesse it is more likely that the life where-with they were indued was not afterward taken away from them For if it had beene subiect againe to death it could not haue beene a through proofe of the resurrection To the which resolution Master Beza doth easily condescend where hee writeth thus Qui ante ipsum per ipsum ex miraculo suscitati sunt iterum morituri suscitati sunt quum tamen huius miraculi finis sit vt sciamus hos fuisse suscitatos testes virtutis resurrectionis Iesu Christi in aeternam felicitatem futuros Hom. 34. in Hist. Passionis Sect. 4. That is They which haue beene miraculously raised vp before him and by him were raised vp to die againe but the scope of this miracle is to let vs know that these were raised vp to set forth the power of the resurrection of Iesus Christ touching endlesse happinesse And Master Perkins in his exposition vpon this Article It may be demanded saith hee what became of the Saintes that rose againe after Christs resurrection Answ Some thinke they died againe but seeing they rose for this end to manifest the quickening vertue of Christs resurrection it is like that they were also glorified with Christ and ascended with him to heauen This is the iudgement of those good and faithfull seruants of God But some man may say If it be not a matter of faith but left as vncertaine by the holy Euangelist what mattereth it that any should be carefull to say any thing at all this way or that way of it I answer that it is a good duty and a worthy fruit of faith in matters doubtfull and yet of good vse to interpret them most nearely according to the proportion of faith and yet so as to determine without preiudicing of those who without contentiousnesse and without preiudice against any Article of faith doe differ in iudgement from vs. Touching other things conteined in this text they are more questionlesse and very certaine First that the bodies of the Saintes onely that is of those that died the faithfull seruantes of God were raised againe and that also to certifie the faithfull liuing that Christ was risen and that the raising vp of the bodies of these Saints should be likewise as a pledge of the resurrection of all the faithfull to euerlasting life at the end of the world Secondly that their soules returned euery one to their owne bodie from that place of rest where they were preserued among the soules of all other the faithfull departed Whence also the being or existence and immortality of the soule though seperated from the body may bee confirmed And thirdly it is certaine that these Saints did not appeare after the manner of Ghosts without any true bodies but they appeared verily and indeede in their owne true and naturall bodies which God restored to them againe And finally where it is demanded why in this our text the Citie of Ierusalem being most bloody and wicked yea though there had beene no other sinne among them but this of putting our Sauiour to death iâ— for all that called the holy Citie I answer that the holy Euangelist calleth it so first and principally in respect of Gods sanctification dedication of it from the beginning to himselfe to be a most holy Citie therfore plâ—ced his holy Temple in it though they had now long since miserably polluted defiled both it and the Temple by their sinneâ— And secondly he calleth it so The causes why hee was to rise againe because there were in it remaining stil a remnant of the holy seruants of God both of men and women Thirdly it is called holy because God minded to reare vp a spirituall Temple and Church vnto our Lord Iesus Christ in the midst of it by the Apostles preaching that from thence euen out of the Sion of God might the Gospel bee carried vnto the ends of the earth Psalm 110.3 Isai 2.3 Mich. 4.2 Luke 24.46.49 Thus farre of the manner of the resurrection of our Sauiour THe reasons or causes why the same our Sauiour did rise againe they are next to be considered of vs. Question Which are they Answer First the prophecies of
we began further to obserue as the words of the text make it manifâ—st Mary was more carefull about the matter then either of them both because whereas they dâ—part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in â—he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wherâ— the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ ExplicatioÌ„ as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be coÌ„mended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Sauiâ—uâ— this her affection is in it selfe most coÌ„mendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou ExplicatioÌ„ It is â—â—ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The maÌ„ner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌ„tly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ„ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâ—ciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâ—angelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant â—he eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâ—h a minde to coÌ„municate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌ„dly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hi◠diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to thēselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete Explicatiō Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
though we see not either to the mystical transubstantiation of the bread in the Sacrament into the very true body of our Sauiour Christ or to the consubstantiation of the body with the bread or to the inuisible presence of the body euery where without the Sacrament doe most grosly and erroneously misapply these words of our Sauiour insomuch as it is so farre off that those monstrous opinions haue any warrant in the holy Scriptures that they are directly contrary to all that which the articles of our faith do teach assure vs concerning the truth of his naturall body that it is but in one place at once and that wheresoeuer it is or hath beene that it is and hath beene alwaies both visible and touchable as our Sauiour himselfe hath plainly giuen vs to vnderstand both in this and also in his former appearance Moreouer wee considering duly of the holy ends wherefore our Sauiour retained the print of his wounds in his most glorious and holy body for a time namely to giue assurance of his resurrection and thereby also to assure vs of the blessed fruit of his death and enduring of those wounds themselues which was to satisfie Gods wrath iustly bent against vs c. and considering also the holy vse which Thomas made of the seeing of them it cannot but be a most horrible thing for vs to thinke of the cursed blasphemies of those which in their fury or otherwise prophanely and wickedly sweare by these wounds of our Sauiour Thus much briefely concerning the proofe of the resurrection of our Sauiour Christ by his sixt appearance And vnto this the Euangelist Iohn drawing toward the conclusion of his booke addeth a certaine aduertisement as it were by the way giuing to vnderstand that whereas he euen as he was directed by the holy Ghost The proofe of his resurrection by his seuenth appearance whose Secretarie he was had set downe but a fewe appearances of our Sauiour and accordingly but a fewe of the miraculous workes which hee had wrought for the confirmation of his resurrection and minded to set downe but one appearance more that yet neuerthelesse our Sauiour shewed himselfe oftener then he minded to rehearse the rather because he knew well that sundry other were mentioned by other of the Euangelists And hee giueth to vnderstand likewise that he wrought many other signes then he would speake of According to that of the Euangelist Luk Act. 1.3 He presented himselfe aliue to his chosen Apostles after that he had suffred by many * Tecmeriois certis seu indubitatis signis et indicijs Eiusmodi namque signa quae necessariaÌ„ et demoÌ„stratinaÌ„ consequentiam habent Tecmeria vocantur infallible tokens being seene of them by the space of fourty daies c. And therwithal the Euangelist Iohn doth very notably shew in few words the principall ends and vses both of the resurrection of our Sauiour also of all the proofes confirmations therof namely that we and all other to whom they are reported recorded might therby be brought to the faith so be saued So that hereby he manifesteth vnto vs the excellencie of this hiâ—tory of our Sauiour his resurrection most worthy to be diligently regarded of all Christians But let vs heare the words of the Euangelist himselfe to this purpose Question Which are they Answer 30. And many other signes also saith S. Iohn did Iesus in the presence of his disciples which are not written in this booke 31. But these things are written that ye might beleeue that Iesus is the Christ the sonne of God and that in beleeuing ye might haue life through his name Explication From these words we may see plainly that the meaning of the holy Euangelist is such as hath bin already expressed As if he should preocupate or preuent meet aforehand with that which might be obiected either against him self because he spake of so few appearances of our Sauiour or to the preiudice of the other Euangelists for setting down somewhat more affirming that both by them by him there were appearances signes enough set down for the confirmation of faith vnto saluation which is the end scope of all signes and appearances and also euen of the resurrection it selfe The which being obtained there is no further need of appearances or signes whatsoeuer Yea therwithall the Euangelist doth with like breuity very notably shew vs the sum of that which we are to beleeue namely that Iesus is the Christ the sonne of God In which words is contained a plaine declaration both of the most diuine person and also of the most holy and blessed office of our Sauiour on our behalfe For by the name of our Sauiour Christ the Euangelist doth not meane the bare titles whereby he is called but all whatsoeuer is signified by them in the holy scriptures the which he assureth vs to be fully verified in him whose resurrection he reporteth vnto vs. And thus also wee put a difference betwixt these words the last of this 20. ch those in the end of the book in the two last verses of the next chap. like vnto theÌ„ because these do more specially concerne the particular history of the resurrection of our Sauiour but they are to be extended to the history of the whole booke and to all the works which our Sauiour did before his death as well as after that he rose againe THese things thus inserted we come now to the seuenth appearance of our Sauiour as it followeth in the next chapter which is the last of the Euangelist Iohn Concerning which let vs first of all heare the words of the Euangelist Question How doth he report this appearance Answer After these things saith the Euangelist cha 21.1 Iesus shewed himselfe againe to his disciples at the sea of Tiberias and thus he shewed himselfe 2. There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of his disciples 3. Simon Peter said vnto them I goe a fishing They said vnto him we also will goe with thee They went their way and straightway they entered into a ship that night caught they nothing 4. But when the morning was now come Iesus stood on the shore neuerthelesse the disciples knew not that it was Iesus 5. Iesus then said vnto them * Paidia pueri children Sirs haue ye any meate They answered him No. 6. Then he said vnto them Cast out the net on the right side of the ship and ye shal find So they cast out and they were not able at all to draw it for the multitude of fishes 7. Therefore said the disciple whom Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord he girded his coate to him for hee was naked and cast himselfe into the sea 8. But the other disciples came by ship for they were not farre from the
the name of the Father we must shew our selues obedient children yea so as we must rather then disobey him make account of none else to be our Father as our Sauiour hath taught vs. Matth. 23. Neither must we by any meanes grieue the holy Ghost by giuing place to wicked lusts and affections c. because wee are baptized into his name as was by you well acknowledged in the answer Question But it may be obiected that we doe not vsually read the outward forme of administring this sacrament expressed in this phrase of baptizing into the name of Father but in the name of the Father c. What may we say for answer to this Answer The diâ—ference of these two speeches is onely in words and not in the vnderstanding and sence as I haue beene taught ExplicatioÌ„ and proofe So it is indeede For they are vsed in the holy Scriptures indifferently sometimes in the name en to onomati as Act. 2.38 and chap. 10.48 though most often indeede into the name eis to onoma as in these wordes in the Euangelist Matth. and Acts 8.16 and chap. 19.3 4 5. and in diuers other places alreadie alledged and sometimes epi to onomati So that though we say in the name thaâ— is by the power and authority as this word name doeth often signifie 1. Cor. 1.10 and as it is interpreted Act. 4.7 By what power or in what name haue ye done this yet this power and authoritie must be vnderstood of baptizing into the name that is to the faith and profession of the same name and to all holy obedience to him that beareth the same name as hath alreadie bin declared And herevnto euery one that is baptized standeth bound vnlesse he will be a couenant breaker in the highest degree not only with men that is with the Church of God in whose sight he hath giuen his faith but also euen with the Maiesty of God himselfe whose couenant it is Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat ita quicunque se ad Baptismum offerunt vicissim quasi data syngrapha obstringunt suam fidem Calu. Matth. 28.19 Harmon That is like as God doth by this seale assure vs of his grace and fauour so doe all that offer themselues to be baptized binde themselues as it were by a bill of their hand to be faithfull vnto him And another To be baptized into the name of any saith hee is to be consecrated to be a worshipper of him to professe him to be his Lord and to addict himselfe wholy to his seruice It is Piscators obseruation vpon these words of Saint Matthew chap. 28.19 That which hath beene said concerning the administration of the sacrament of Baptisme that it is one principall part of the Apostolike commission is in like manner to be affirmed concerning the other sacrament of the Lords Supper the commandement whereof our Sauiour had giuen his Disciples before at the first institution of it And so as was alledged not long since the Apostle Paul saith concerning it 1. Cor. 11.23 That he had receiued of the Lord that which he did in that behalfe deliuer vnto them But the more full declaration of the doctrine of the holy sacraments of our Lord Iesus Christ doth belong to another part of Catechisme in a Treatise set apart for that purpose to the which we are to referre our selues Onely that which remaineth to be obserued in this place is this that our Sauiour as we see lincketh the administration of the word and sacraments together in one ministerie and commendeth and commandeth both of them to one the same Ministers of his Neither are they faithfull Preachers which teach any thing which our Sauiour hath not commanded Of whom also he requireth very straitly that they be faithfull and obedient to him in them both as the same commission plainly sheweth Hetherto of the second branch of the speech of our Sauiour Christ as it is recorded by St. Matthew wherein as was answered before and now hath beene further declared hee hath giuen his Apostles their charge and commission shortly to be put in execution by them The third branch followeth in the same Euangelist which containeth that gratious promise which our Sauiour made to his Apostles touching his diuine presence assistance while they should faithfully discharge their duties But because this was the conclusion of the whole speech of our Sauiour and doth coÌ„cerne all other faithful Ministers of the Gospel to the end of the world and for that the Euangelist Marke reporteth some other words which our Sauiour vttered at this time we wil therefore here take theÌ„ in before we come to speak of those words which may wel be our coÌ„clusioÌ„ of the whole And yet so as that which followeth in St. Marke may well shew further the maner of our Sauiours presence in the ministery of his Apostles by the effects which should follow the same as was answered before Let vs therefore consider of those effects The which seeing as it was answered in the beginning of this eight appearance they were either generall concerning all or more speciall concerning some Let vs in the first place consider of those that are more generall Question Which are they And in what words doth our Sauiour speake of them Answere He that shall beleeue and be baptized saith our Sauiour shall be saued but he that wil not beleeue shall be damned ExplicatioÌ„ The effects as we may see are as generall as may be For they shew vs what shall be the estate condition of all to whom the Gospel is at any time preached coÌ„prehending all vnder two branches to wit that they either beleeuing the Gospel preached vnto them shall be saued or not beleeuing shall be damned There is no third estate or codition as our Sauiour expresly determineth so that all shall come to a verie short and round reckoning And that most certainely and as verily as our Sauiour who is truth it selfe is most true in euerie word that euer he spake yea so true that though heauen earth perish yet no word that euer he spake shall faile but shall haue their full and perfect effect Then the which effects saluation or damnation what may be more graue and weighty And this we cannot but acknowledge if we will consider earnestly with our selues but a little while what the nature is both of that saluation and also of that damnation which our Sauiour speaketh of insomuch as both of them being eternall and that as well of soule as of body The one that is saluation noteth a most happy blessed and glorious estate replenished with all heauenly ioy and comfort The other that is damnation noteth a cleane contrary estate in the most extreame woe and reproachfull misery that may be infinitely exceeding all disgrace and torment that may possibly befall a man in this world as our Sauiour in the Gospel doth describe the same Wherefore insomuch as life
death yea either euerlasting life or eternall death both of the body soule is thus set before vs in the Gospel euen before vs here present as well as before any other to whom the Gospel hath in any place bin at any time sent by the holy prouidence of God Let vs therefore I beseech admonish ye in the Lord that ye be most carefull to make good vse of these most graue and weighty words of our Sauiour which are as we see a part of one of the very last speeches which he spake to his Apostles For aâ—â—uredly by the authority of the word of Christ I may doe stand bound to affirme pronounce vnto you both concerning my selfe euery of you that if we will truly beleeue the Gospel which is the Gospel of saluation preached vnto vs we shall certainly be saued yea euen as certainly as God is both tâ—â—e aâ—d faithfull and also able and willing to doe it But if any of vs or all of vs should not beleue and so continue die in our vnbeliefe it is of like certainty that we shall vndoubtedly be damned euen because the Gospel being sent vnto vs we haue not beleeued it that we might repent and be saued Not that the Gospel doth in the owne nature worke any other effect then saluation as hath bin declared not long since but by reason of the vnbeliefe contrary disposition of those that doe heare it as it is euident Iohn 3.17 God sent not his Sonne into the world that he should condemne the world but that the world through him might be saued He that beleeueth in him shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Son of God Now therefore touching these words of our Sauiour they may notably serue to these three or foure excellent ends First to incourage all faithfull Ministers of the Gospel euen to the end of the world that their labour in the preaching of it shall not be in vaine but shall still haue mightie effects according to the ends wherevnto God hath appointed it Yea like effects touching conuersion of soules to those which were spoken of by our Sauiour to the incouragement of his Apostles for the time of their ministery in the first publishing of it though to the incouragement of these indeede for the founding as it were and planting of Churches and to the rest for the watering of their plants and for the raising vp of the building from that foundation which they haue laid Secondly these words of our Sauiour are of excellent vse sweetly to allure and draw the mindes of all the elect children of God to a most willing carefull harkening and attending to the preaching of the Gospel as vnto that which God hath appointed to be the instrument of his diuine power to their most blessed endlesse saluation in that they beleeue the same To the which end also iustly may the most fearefull threatnings of eternall condemnation to all vnbeleeuers be as a spur to the children of God to chase away all dulnesse and drowsinesse or negligence in hearing the word and Gospel of our Sauiour Christ whensoeuer they shall finde any such euill creeping vpon them Yea and it may iustly serue to awaken those that lie in their sinnes to bethinke themselues better then hetherto they haue done when they heare of the fearefull estate of all vnbeleeuers so that they cannot but say in themselues Is it so indeede as the Preachers say that if I shall not beleeue the Gospel I shall for euer be damned and perish from the presence of God and be throwne downe to hell to be tormented with the diuell and all reprobates c. Surely by the grace of God I will no longer neglect the doctrine of saluation as I haue done but I will be a diligent and reuerent hearer of it Seeing faith commeth by hearing I will by the grace of God vse all good meanes that I may strengthen this excellent gift of faith whereby ouercomming my selfe and this world and the diuell by the sword of the Spirit and with this shield of faith and giuing all glory to God I may be saued Finally these words of our Sauiour concerning the condemnation of all vnbeleeuers being denounced by the Preachers of the Gospell of Christ they cannot but some thing restraine and alay the rage euen of the wicked themselues when as their consciences shall be secretly terrified by the hearing therof Lâ—ke as it is said of Felix that as Paule preached of the iudgement to come hee trembled saying to Paul Goe thy way for this time and when I haue conuâ—nient time I will call for thee againe Act. 24 26. But besides these notable vses wee haue some things else to consider from these words of our Sauiour in that he ioineth baptisme with the beliefe of him that shall be saued What is to be said to this Iâ— baptisme of like necessitie to saluation Question â—hat faith is Answer That is not the meaning of our Sauiour as partly may appeare in that hee saith not on the contrarie he that is not bâ—ptised is damned but onely this hee that will not beleeue is damned It is trâ—e For as vnbeliefe is of it sâ—lfe alone damnable though a man should be baâ—tised ExplicatioÌ„ so by faith alone without baptisme a man may be saued to wit if by sodaine death or otherwise for want of conuenient meanes and a fit opportâ—nitie he could not be made partaker of the outward washing after that he hath beene inwardly baptized with the holy Ghost For as the Apostle Peter teacheth it is not the outward washing that saueth vnlesse a good conscience doe make request to God c. 1. Ep. 3.21 And the Apostle Paule affirmeth That we are saued by the grace of God through faith Ephe. 2.8 Thus then wee may see by the doctrine of those whom our Sauiour made the faithfull Interpreters of his minde that he neuer meant to make baptisme a matter of abâ—olute necessity to saluation What was his meaning then in linking faith and baptisme by so neere a bond together Question Heereby our Sauiour determineth who they were that were meete to be baptized at the first publishing of the Gospell Answer to all heathenish and vnbeleeuing people namelie such onely as should by the preaching of the Gospell professe themselues to beleeue in Christ to be their Sauiour Heereby also our Sauiour giueth plainely to vnderstand that baptisme is not without great danger to be despised or neglected of any that may by any lawfull meanes be partakers of it ExplicatioÌ„ proofe Doubtlesse the danger of despising Christian baptisme is no lesse then damnation if it should not be repented of yea the neglect of it is no small sinne in the sight of God neither subiect to light punishment as may appeare by that sharpe sicknes which God cast vpon Moses for neglecting to circumcise his
his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall c. And ch 3.21 And Eph. 2.4 5 6. Acts 4.10 11 12 13. For proofe of the sixt reade 2. Cor. 1.8 9 10. and chap. 4.8 9 10 11 12 13. 14 15 16 c. And 1. Cor. 15.57 according to the prophesie of Isaiah 53.12 And Hosea 13. verse 14. For the proofe of the seuenth part reade Iohn 11.25 I am the resurrection and the life he that beleeueth in me saith our Sauiour though he were dead yet shall he liue Reade also Rom. 8.11 and 1. Cor. 6.14 and chap. 15. verse 12 13. and verses 19 20.21 22. and verses 32 33. and 35. and 45 49. Likewise Philip. 3. â—0 21. and 1. Thes 4.13 14. A liuely representation and foregoing demonstration whereof was the opening of the graues at the death of our Sauiour and the resurrection of the bodies of many Saints who came out of their graues and went into the holy Citie immediately after the resurrection of our Sa iour and appeared to manie Matth. 27.52 53. For seeing 2. Kings 13 21. God gaue testimony to his faithfull Prophet Elisha after his death by reuining a dead man that was put into his graue that he was a Prophet sent of him much more would he confirme vnto vs by the resurrection of many after the death and buriall of our Sauiour Christ that he is the true Messiah the very Prince of all Prophets that were before him But not onely so he would thereby shew also that our Sauiour did not rise for himselfe alone but for vs and that therefore by his resurrection he hath broken and dissolued the power of the graue that will it nill it it must perforce one day yeelde vp all the dead that are holden vnder the dominion of it as touching their bodies thogh their soules be presently in a heauenly and happy estate And in this respect Col. 1 1â— our Sauiour is called the first borne of the dead the Apostle thereby giuing to vnderstand that all other of the faithfull shall in their order be in like manner borne a gaine and deliuered as it were out of the bowells The Duties or wombe of the graue To the which purpose also 1. Cor. 15.20 hee is saide to be the first fruits of them that sleepe to shew that in due time all that belong to him as a holy lumpe or croppe shall in their bodies be awaked out of the sleepe of death that as it is contained in the same chapter Like as by man came death so by man might come the resurrection of the dead And that as in Adam all die so in Christ all should be made aliue Neither is it to be neglected but diligently to be marked as seruing greatly to our comfort that all the faithfull which died before our Sauiour Christ died in this hope where vnto wee are called by the Gospel Heb. chap. 11. verse 35. Reade also Daniel 12.2 3 13. Iob. 19.23 c. Isai 26.19 And Ezekiel 37. a notable allusion to the ground and Article of the resurrection familiarly imbraced of them according as we may perceiue by the answer of Martha to our Sauiour Iohn 11.24 I know saith shee speaking of her brother which was dead that be shall rise againe in the resurrection at the last day Reade also Psalme 49.16 God saith the holy Psalmist will deliuer my soule from the power of the graue for hee will receiue me Selab For here as Master Caluin worthily obserueth wee haue a notable testimonie of the faith wherein the holy Fathers liued and died vnder the Law Praeclarum inquit habemus testimonium fides in qua vixerunt mortui sunt sancti patres sub Lege Now for the proofe of the eight part of the answer Reade Acts chapter 17. verse 31. God hath appointed a day in the which hee will iudge the world in righteousnesse by that man whom hee hath appointed whereof hee hath giuen assurance to all men in that hee hath raised him from the dead And Rom. 14.9 Christ therefore died and rose againe and reuiued that he might be Lord both of the dead and of the quicke Finally from the proofe of the last part reade Rom. 5.10 11 c. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life c. And chap. 8.33 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God c. Doe we not see that the resurrection is the first steppe of the gradution or amplification of the comfort for which he reasoneth And the Apostles in their sermons did instantly insist in this point of the resurrection as being that which is more familiar for vse though not the highest degree of his exaltation and lifting vp as wee haue a president in the Acts of the Apostles and in some other places of the holy Scriptures as Rom. 109. And chap. 14.9 Abraham as we read Heb. 11.19 reioyced when he receiued his sonne Isaak after a sort from the dead infinitely much more may we reioyce in that God hath not giuen vs our Sauiour Christ raised vp after a sort but hath verily and indeede raised him vp from the dead and so giuen vs assurance that hee is a perfect Sauiour vnto vs. Thus comfortable euery way is the resurrection of our Sauiour to the faith of euery true christian euen as a most ioyous and plentifull haruest after a hard seede time of his death as was obserued before NOw let vs proceede Question What is the dutie of our thankes and obedience to God In regard thereof Answer Insomuch at the fruites and benefites of the resurrection of our Sauiour are so many and great as wee haue heard and that all the fruites and benefites of his death and sufferings are hereby more authentically and comfortably sealed vp vnto vs wee ought therefore by all good reason in speciall manner to glorifie and praise God our heauenly Father with most high and heartie thankes and with all dutie most boundenly in this behalfe It is very true In this respect may wee well reason as it is in the beginning of the 48. Psalme Great is the Lord and greatly to be praised Iustly may we say as Dauid doth What shall we render vnto the Lord for this so great a benefit And with Paul What thanks way we render answerable to this so great a mercy for our comfortable incouragement to continue and abide faithfull vnto the Lord. 1. Thess 3.8.9 Read also Rom. 7.24.25 And 1. Cor. 15.57 Question But to speake something more particularly what may we account to be our duty in this respect Seeing the comfort of the resurrection of our Sauiour
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
a sleepe in Christ are perished The Apostle speaketh in way of supposition but in truth it is not so seeing it is most certaine as hee declareth that our Sauiour is risen againe And therefore there is not onely an assured ground of the resurrection of the body heereafter but also of the present felicitie of the Saints departed euen from the very time of their bodily death Neuerthelesse to them which doe not beleeue that our Sauiour is risen it is all one as if hee were not risen at all saue that they must one day yea doe alreadie begin to feele the punishment of their infidelitie concerning this article as one the chiefe among the rest VVofull therefore is the state of the vnbeleeuing Iewes to this day whosoeuer of them imbrace the wicked fable of their vnbeleeuing and blasphemous auncestors Beliefe in God the Son who ascended vp into heauen of whom wee reade Matthew The ground of the article 28.12.13.14.15 who as much as lay in them smothered the light of his resurrection and led many into this damnable heresie of denying the same Miserable also was the condition of Hymeneus and Philetus of whom wee reade 2. Timothy 2.17.18 who like enough from this euill ground of doubting of the resurrection of our Sauiour or at the least not considering the right vse and end of his resurrection denied the resurrection to come saying that it is past already Likewise miserable were the Corinthian heretikes who denied that our Sauiour rose againe they imbracing as it is very like that wicked and blasphemous fable of the Iewes Onely Cerinthus acknowledgeth this Epiph. lib. 1. Tom. 2. cap. 28. more then those Iewes that our Sauiour shall rise againe at the last day and so addeth one grosse error to another Moreouer the fable of the Gnostici is to be condemned of vs in that they would haue vs beleeue that our Sauiour was not onely by the space of forty dayes after his resurrection heere on earth but euen whole 18. moneths that is a yeere and halfe which must needes falsifie the holy storie touching the time of the ascension of our Sauiour and also of the sending of the holie Ghost vpon the Apostles and of the beginning of their preaching and therfore is in no wise to be indured of vs but earnestly reiected as a most erroneous computation But what shal we say of the family of H.N. their most false Prophet H N. himselfe all their diuelish leaders and guides most hereticall aboue all other who in the light of the Gospell and after the most lightsome discouerie of all former heresies do yet renue the same againe and that also in the most fantasticall and absurd course that may be peruerting all things according to their feeble and braine-sicke allegories both conception birth life sufferings and resurrection of our Sauiour Christ as if there were no historicall truth at all to be greatly regarded in any of these excellent articles of our Christian faith But blessed be the Lord our GOD and our Lord Iesus Christ to be blessed for euer who by his faithfull seruant and true Minister of his Gospell M. Knewstub hath so vnmasked and confuted this notorious and monstrous heretike H. N. that none can be deceiued by his delusions henceforth but they that are willing to be seduced For whose blessed labours as wee haue great cause to blesse and praise God in Christ Iesus so let vs intreate the same our God and most gratious and heauenly Father that by his and all other good meanes and helpes both of writing and preaching the which hee of his infinite mercie hath vouchsafed vs euery one of vs that are the Schollers of our Sauiour Christ may learne to be sound in the faith and so continue to the end to the glory of the same our good God and of our Sauiour Iesus Christ and to our owne euerlasting saluation through the grace of the holy Ghost guiding and confirming vs all in the whole truth of the Gospell Amen Thus much concerning the first degree of the exaltation of our Sauiour Christ Beliefe in God the Sonne who ascended vp into Heauen Question NOw let vs proceede to the next degree Which is that How followeth it in the articles of our beliefe Answer Question He ascended vp into heauen What ground of holy Scripture haue you for the ground and warrant of this article Answer The Euangelist Marke recordeth it briefly in these words chap. 10 ver 19. So after the Lord had spoken vnto them he was receiued into heauen The Euangelist Luke is somewhat more large chapter 24.51.52.53 after this manner 51. And it came to passe saith he that as he blessed them he departed from them that is Luke 24. he remoued himselfe some distance from them and was carried vp into heauen 52. And they that is his Apostles worshipped him and returned to Ierusalem with great ioy 53. And they were continually in the Temple praising and landing God Amen But in the first chap. of the Acts the Apostles verses 9.10 11. hee is yet more large then thus saying Acts. 1. 9. And when he had spoken these things while they beheld he was taken vp for a cloud tooke him vp out of their sight 10. And while they looked stedfastly toward heauen as he went behold two men stoode by them in white apparell 11. Who also said Ye men of Galile why stand ye looking vp into heauen This Iesus which is taken vp from ye into heauen shall so come as ye haue seene him goe into heauen In these places we haue in deede the historicall record of this article of our faith Explication as it was fulfilled by our Sauiour in the time and season thereof not onlie according to the former and more ancient prophesies Psal 68.18 compared with Eph. 4.7.8 And Psal 110.1 compared with Matth. 22.41 c. insomuch as the sitting of our Sauiour at the right hand of God there prophesied of includeth the ascension And Dan. 7.13.14 where the ascension and sitting at the right hand of God are ioyntlie fore-told But not onely thus was this fulfilled but also by the more late predictions of our Sauiour himselfe at sundrie times before his death as Iohn 3 12.13 more darkly to Nicodemus And to the Iewes more commonly chap. 6.62 And chap. 7.33.34 And chap. 8.21 And to his Disciples more priuately and apart in most sweete and comfortable manner though for the present they did not so conceiue of his speech chap 14.2.3.4.5 And verse 28.29 And chap 16.4.5 16.17 c. But most plainely to Marie Magdalen after his resurrection chap 20.17.18 Iesus as the Euangelist writeth sayeth vnto her Touch me not for I am not yet ascended to my Father but goe to my bretheren and say vnto them I ascend vnto my Father and your Father and to my God and your God And Marie Magdalen as Saint Iohn writeth further Came and shewed the Disciples that shee had seene
God as if they were alreadie perfectly accomplished according to the more full description thereof Matth 8.11.12 and Luke 13. verses 23.24.25.26.27.28.29.30 Where by occasion that one saide to our Sauiour Lord are there fewe that shall he saued Hee saide to them that is to him that asked the question and to the rest that were present Striue to enter in at the straite gate for many I say vnto yee will seeke to enter in and shall not be able When the good man of the house is risen vp and hath shut to the doore and ye begin to stand without and to knocke at the doore saying Lord Lord open to vs and he shall answer and say vnto you I knowe ye not whence ye are Then shall yee begin to say we haue eate and drunke in thy presence and thou hast taught in our streates But hee shal say I tell you I knowe yee not whence yee are depart from me all yee workers of iniquite There shall bee weeping and gnashing of teeth when yee shall â—ee Abraham and Isaak and Iacob and all the Prophets in the kingdome of God and your selues thrust out of doores Then shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdome of God And againe Matth 13 41.42 43. The wicked shall be cast into a furnace of fire There shall bee wailing and gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their Father Hee that hath eares to heare let him heare Likewise Iohn chap 5.29 And 2. Thes 1 6 7 8 9 10. According also to the holy Prophesie of Daniel chap 12.2 3. And thus we see that there are diuerse testimonies for the further confirmation of the ful execution of either part of this last sentence and iudgement to be pronounced by our Sauiour But let vs weigh them seuerally and a part And first whereas our Sauiour affirmeth that it is most sure that the wicked shall goe into euerlasting paine yea euen into the furnace of fire and therewithall also into shame and perpetuall contempt as the Prophet Daniel hath foretold where shal be weeping and gnashing of teeth where also beside that the fire shall neuer be quenched as our Sauiour affirmeth Marke 9.43 the worme to wit of a guiltie and conuicted conscience neuer dyeth but lyeth alwaies gnawing as it were and nipping or stinging as a ferpent in the bosome according to that Isai chap 66 24. where shall be no rest either day or night Reuel chap 14.11 where also as wee haue seene before shall be the most wofull and hiddeous companie and fellowship of the diuels where also death and torment shall beare their full sway Reuel chap 20.10 and verses 14 15. O therefore in all these respects how heauie and fearfull shall this execution be Heauie and fearefull I say first in that it is a separation of the wicked from him in whose fauourable presence onely standeth the comfort and happinesse of life It were an vncomfortable thing for a subiect to be banished for euer from the presence of a gracious Prince here vpon earth as we may take the example from Absalom 2. Sam 14.32 concerning the bitternesse of his banishment from the Court of the King his Father But what is this in comparison of that The anger of an earthly King is as the messengers of death Prouerbs 16.14 how much more then he indignation of the God of heauen Wee may feare the anger of any earthly King more sometime then there is cause but our feare can at no time exceede the anger of God whensoeuer it is kindled against vs according to the Psalm 7 6 7. Thou euen thou art to bee feared and who shall stand in thy sight when thou art angrie And Psalm 90 11. Thine anger is according to thy feare But specially in the execution of this last iudgement yea though we should consider it but in this first degree of it in that the wicked shall for euer be abandoned from euerlasting life and from the glory thereof But it is yet more fearefull in that they shall bee punished with vexation and torment both bodies and soules not for a certaine space of time and so to end but for euer and euer world without end not to endure vexation and torment in some small measure but in all extremities easelesse and remedilesse as well as perpetuall and endlesse For hence it is that it is compared to fire yea to euerlasting fire and the same also so violent that it shall make the mightie diuels to bewaile their estate vnder the reuenging hand of God in the middest of it as wee may perceiue by that which we reade Matth 8.29 and in the 6. verse of the Epistle of Iude as was alledged before it being such a fire as though it haue a consuming nature yet shall it neuer consume and deuoure this fuell of Gods wrath which shall bee once cast into it A long lingering griefe as wee knowe though it bee not exceeding sharpe yet it is by reason of the continuance very tedious Much more tedious therefore must it needes be if it be both grieuous and also of long durance When King Saule had his deaths wound hee accounted his miserie the greater because his armour-bearer refused to kill him out of hand 1. Sam 31.4 And Deut 28.65.66.67 It was threatened as a heauie punishment of God vppon the Israelities if they would not obey the commandements of God that they should haue no rest but bee combred with a trembling heart both night and day so that in the morning they should say World God it were euening and at euening Would God it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eyes which thou shalt see But what is all this and all the most grieuous diseases and torments of this life though they were continuall by the colicke or gout or any other yea though they met altogether in one man in comparison of the eternall torments and dolours of Hell Wherefore deare brethren let vs by all meanes take warning by this doctrine of our blessed Sauiour that we may be carefull to auoide them Verily the miserie shall be aboue all our vnderstanding so wofull that wee may iustly account our selues happie and blessed of God if wee may escape if whatsoeuer firy affliction wee endure here in this world yea though it should be all the dayes of our life and the same also prolonged neuer so many yeares Neither let any wicked man abiding in his sinnes flatter himselfe when he heareth these fearefull things saying God forbid as the wicked Pharisies said to our Sauiour when he spake to them of this iudgement of God Luke 20.16 For this part of the iudgement shall be as certainly executed as that other which followeth in the next place concerning the euerlasting and most happy life of the godly Wherefore to the
Beliefe that to euery true member of the Church of God belongeth the blessed immortality of the soule Quest. NOw what followeth next in the Articles of our Beliefe The groūd of it Answ I beleeue the resurrection of the body Expli In the former Articles of this second part of our beliefe which is concerning the Church of God we haue seene one speciall priuiledge or prerogatiue of it to wit the high benefit of the forgiuenes of sinnes the which as we haue seene maketh euery true member of the Church blessed and happy euen here in this present life The priuiledges or prerogatiues now following doe belong to the life to come to wit the resurrection of the body now last rehearsed after the which followeth in the Articles of our beliefe euerlasting life beyond the which nothing can furthermore be beleeued or expected of vs. Of these things therfore we are henceforth to inquire and so will we doe if God permit Neuerthelesse in so much as wee enioy one speciall benefit by our Sauiour Christ after this life ended before that our bodies shall rise againe that is to say the happy estate of our soules in the blessed immortality thereof euen from the time that they leaue the tabernacle of the mortall body I hold it very expedient that for more plaine and full explications sake wee doe here insert something concerning this point before we come to the Article of the resurrection of the body which shall not be till the last day when both body and soule revnited together shall be partakers of that euerlasting life which the soule is partaker of immediatly after this life Beliefe that to euerie true member of the Church of God belongeth the blessed immortalitie of the soule Question FIrst therefore what ground of holy Scripture haue you to proue that the soules of all the faithfull be in happie and blessed estate euen from the time that they leaue this mortall and sinfull body In the 5. chap. of the 2. Ep to the Corinthians from the beginning of the chapter Answer and so forth to the end of the 5. verse 1. We saith the Apostle Paul know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. For therefore we sigh desiring to be clothed with our house which is from heauen 3. Because that if we clothed we shall not be found naked 4. For in deede we that are in this tabernacle sigh and are burthened not because wee would be vnclothed but would be clothed vpon that mortality might be swallowed vp of life 5. And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Explication and proofe These words of the holy Apostle as M. Caluin that holy Interpreter well obserueth do not only concerne the glorious restoring of the bodies of the faithfull at the resurrection but also that blessed estate of their soules which they shall enioy in blessed immortality all the meane while euen frō the time of the naturall death of the body whensoeuer that shall be For though hee maketh some question at the first whether they should be restrained to the one or to the other yet hee chooseth rather to vnderstand the Apostle as intending to treat of them both First of the blessed immortality of the soule and then of the glorious resurrection of the body His words are these In vtrouis sensu nihil est incōmodi Quanquā malo ita accipere vt initiū huius aedificij sit beatus status post mortē consummatio antē sit gloria vltimae resurrectionis There is saith he no incōuenience in either of these interpretatiō◠Yet I had rather vnderstand the Apostles words so as the blessed estate of the soule after death should be the beginning of this building and the glory of the resurrection of the body at the last to be the perfiting of it And this exposition as he saith further will the course of the Apostles text rather approue Hanc expositionem melius comprobabit Apostoli contextus He saith also that the Epitheta or adition of words whereby the Apostle setteth out the building which he speaketh of serue more fitly to confirme the perpetuity of it Epitheta inquit quae adiūgit huic aedificio faciunt ad perpetuitatē melius cōfirmādā This therefore being the Apostles scope in generall let vs a little more particularly consider the course of his speech And first let vs well obserue that he speaketh of this Article of our faith as of a point certainely knowne I meane this Article of the blessed immortalitie of the soule which is our present argument beside the glorious resurrection of the body of the which we will deferre to speake for a while Yea let vs obserue that the Apostle speaketh of it as of a matter not knowne of him alone by particular reuelation but also of other the Apostles and Ministers of our Sauiour Christ and of his Church as one chiefe principle of the religion of God and of the common beliefe of his faithfull people This knowledge and perswasion of faith might well arise in the hearts of the faithful at this time which the apostle speaketh of frō that light which our Sauior gaue both by his doctrine promise also by his practise By doctrine in the parable of Lazarus whose soule as our Sauiour there teacheth was carried by Angells into Abrahams bosome so soone as it left the body Luk. 16.22 And in that also he teacheth further concerning Abraham and the rest of the faithfull that they are were euer since their natural death liuing in soule and so shal be for euer euer insomuch as God who was is for euer their God is not the God of the dead but of the liuing Mat. 22.32 Whence also our Sauiour proueth the resurrection of the body hereafter to follow seeing God is not the God of the soules of the faithful only but of their bodies also therefore will vndoubtedly raise them vp againe For these are so lincked together in the counsell purpose of God that grant the one ye grant the other denie either of them ye denie both as we shall further perceiue by the Apostle Pauls reasoning 1. Cor. 15.19 when we come to the Article of the resurrection of the body In the meane season we see that our Sauiour hath by doctrine confirmed the blessed immortality of the soules of the faithfull after this life And touching his promise he hath thereby confirmed it to the thiefe that repented of his sins and beleeued in him on the Crosse saying Today shalt thou be with me in Paradise And by practise also he cōfirmed the same in that at his own death he commended his own soule in the hands of his Father Luk. 23.43.46 The same is testified concerning Stephen who faithfully commended his spirit that
deferre their Baptisme till they should bee going out of this life Finally Maister Francis Iunius so interpreteth these wordes as if huper vsually and rightly turned super should neuertheles according to the vse of the same both greeke and latine preposition in greeke and latine writers be taken here for praeter besides or in the signification of insuper moreouer as noting the continuance of the Sacrament of Baptisme in the church of God by a constant course for the comfort of the liuing still like as it was found to be of comfortable vse to those then dead so long as they were aliue As though the wordes of the Apostle were to be read thus Else what do they that are baptized still or moreouer and beside those that are already dead because otherwise it might be inferred that vnlesse the dead should rise againe neither haue the dead any fruite of baptisme abiding them to wit in respecct of their bodies and so shall bee disappointed of that which they looked for by faith neither haue the liuing any reason at the least in respect of the body why it should be continued among them And this indeed may the doubling of the question by the Apostle import Else what shall they doe who are baptized to wit such as are alreadie dead And againe why are they namely they who are liuing yet baptized But howsoeuer it be all must come to this issue that they who denie the resurrection of the body doe frustrate the vse of the Sacrament of baptisme at the least in one speciall part of it Thus much concerning the fourth reason for the right vnderstanding whereof we haue cause as we see to pray to God for his holy Spirit of iudgement and discretion The fift reason is now to be considered of vs. It followeth in the 30 verse Question Which is that Answer The Apostles wordes are these 30. Why are we also in ieoperdie euery houre Evplicatiō In these wordes the holy Apostle reasoneth from that speciall worke of the grace of God in the hearts of his children and namely of the Preachers of the Gospell in those dayes whereby they were made most willing and couragious to expose and lay open their bodies and naturall liues to all necessarie dangers as they that made no reckoning of them for the Gospels sake hauing an assured hope of a better resurrection after the example of the more ancient Martyrs of whom wee reade honourable mention to bee made Heb 11.35 The which reason the same our Apostle illustrateth from his owne example in that hee was most prodigall of his life as one may say in the cause of the Gospell as it followeth in the 31. verse and in the former part of the 32. Answer Which are his wordes Question 31. By our reioycing saith Saint Paule which I haue in Christ Iesus our Lord I dye daily 32. If I haue fought with beastes at Ephesus after the manner of men what doth it aduantage me Explicatiō The meaning of Saint Paule is to protest with great earnestnes in manner of taking an othe or rather by an attestation and calling of the Corinthians themselues to witnes that he for his part for the comfortable hopes sake of a better life and euen for the comforts sake of the resurrection of the body through faith in Iesus Christ whom he calleth the reioycing both of himselfe and of them did as they might well perceiue carrie his life continually as it were in his hand for the testimonie of the truth According to that which he writeth also 2. Cor 11.13 that he had beene oftentimes neare to death for it yea and that by all sorts of perills and dangers as we read in the 26 verse But here as wee see he giueth one speciall instance among the rest which could not but be famously knowne vnto them in that hee refused not to put himselfe in danger to haue his body most cruelly torne in peeces and deuoured by wilde beastes at Ephesus For to this punishment it seemeth that he was there condemned for our Sauiours sake and his Gospell and should haue beene so destroied had not the Lord strengthened him to ouercome the wilde beastes in fighting with them and so to escape the danger according to the lawe of victorie in that the Ephesians their inhumane and barbarous custome which they had to condemne men to that sauage fight to make themselues sport in the beholding of it Now therefore saith the Apostle in this respect what profite could I haue looked to haue come vnto me by this my dangerous aduenture had not the hope of the resurrection animated me against the naturall feare and terrour concerning the spoile of my body The holy Apostle no doubt considered thus with himselfe that if hee had made that aduenture in carnall respectes and dyed in the combate his death had beene wofull or if he should haue escaped as by the mightie and powerfull mercy of God hee did yet should the glorie of his manhood be a meere vaine thing when it should be saide Paule plaide the man so that he ouercame wilde beastes at Ephesus c. And thus we may plainly perceiue that the holy Apostle doth make the beliefe of the resurrection of the body the ground of all comfort as touching the sufferings of the body Neither indeed is there any iust cause why wee should make any doubt but that as the body beareth a great part in that fight of all afflictions for all buffetings scourges imprisonments rackings c. doe befall it so God will giue it a great part of that blessed reward which he hath promised to giue vnto those that shall suffer any such things in their bodies for his truthes sake Now the sixt reason which is the last of those which the Apostle Paule vseth to proue the resurrection of the body it is yet behind Question Which is that Answer It is contained in these wordes 32. If the dead be not raised vp let vs eate and drinke for to morrowe wee shall dye Explicatiō This last reason taketh his strength from another great absurditie which followeth vpon the deniall of the resurrection of the body euen this so great an absurditie that the vngodly speech and practise of Epicures and Bellie-Gods as wee call them should cleane contrarie to the rule of Gods blessed word and practise of his holy religion haue at the least some colour and shewe of reason in that they say Let vs eate and drinke for to morrowe weee shall dye Wherefore seeing this so absurd and godlesse an opinion speech and practise is to be vtterly condemned of all men like as God himselfe most seuerely condemneth it as we reade Isai 22. verses 13.14 it followeth that euen for the same cause also that opinion or doctrine whatsoeuer which would giue incouragement licence to so great prophanenes is with like detestation to be condemned of all true Christians And of that sort is the deniall of the
and the resurrection from the dead neither marrie wiues neither are married For they can die no more for as much as they are equall to the Angels isangeloi that is in like estate and condition touching immortality with freedome from need of all earthly food or clothing c. which now they cannot want Neuerthelesse they shall be of another kinde of nature or substance chiefely in respect of their bodies then the Angels are And then also it followeth in the same sentence of our Sauiour that they are the Sonnes of God since they are the children of the resurrection Nowe because this distinction of the body into a naturall and a spirituall body might seeme strange therefore doth the Apostle in this latter part of this 44. verse affirme it of his Apostolicall authoritie and credit that there is a naturall body and that there is also a spirituall body And not onely so but hee also confirmeth the first member of the distinction by the authoritie of the holy Scripture saying thus As it is also written to wit Gen. chap. 2. verse 7. The first man Adam was made a liuing soule And then he doth againe of his owne Apostolicall authoritie as a faithfull interpreter of the will of God supply the other member of it saying further that the last Adam that is to say our Sauiour Christ was made a quickening Spirit That is such a one as was not onely indued with a reasonable soule like vnto vs but also hâ—d in our nature which he tooke vnto him the Spirit of God mighty to raise vp and quicken our bodies after death as well as he did his owne and as well as in the meane season he is mighty and effectuall by the same his Spirit to regenerate sanctifie and seale vs vp both bodies and soules to the inheritance of the kingdome of heauen Whereof also he hath alreadie taken possession on our behalfe in his body now made perfitly spirituall to the end that we with our bodies when once they shall be made spirituall like to his might likewise be made partakers of it with him And yet with this caution as the Apostle further addeth that according as in the order of creation the naturall was before the spirituall so must wee be content to remaine in this world naturall and onely in some part or measure spirituall vntill the resurrection when and not till then wee shall be wholly spirituall in such sense as hath alreadie beene interpreted And for the further clearing of this point the Apostle proceedeth in making a more full comparison or rather opposition betwixt Adam and our Sauiour Christ as the words of the text will plainely declare Qu. What is that which he writeth concerning this matter An. In the latter part of the 44. verse before mentioned and so forth to to the 50. verse thus the holy Apostle writeth 44 There is saith he a naturall body and there is a spirituall body 45 As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirit 46 Howbeit that was not first made which is spirituall but that which is naturall and afterward that which is spirituall 47 The first man is of the earth earthly the second man is the Lord from heauen 48 As is the earthly such are they that be earthly and as is the heauenly such also shall the heauenly be 49 And as we haue borne the image of the earthly so shall we beare the image of the heauenly ExplicatioÌ„ Herein is plainely contained the full ground and explication of that distinction which the Apostle made of the bodie into naturall and spirituall We are here also to obserue that like as albeit our Sauiour is called spiritual because of the aboundance of the spirit which was in him in most singular maner measure he is not for all that denied to be natural that is to haue a naturall soule as other men haue So in that it is said hee is the Lord from heauen to wit in regard of his eternal Godhead it is in no wise the meaning of the Apostle to denie his true assuming of the humane nature here on earth from the substance of the Virgin Marie And let it likewise be obserued in the same holy Apostles oppositiue comparison betwixt our Lord Iesus Christ and Adam that as the image of the earthly noteth the very like nature of our body with the body of Adam here on earth so the image of the heauenly noteth the very like estate of that body which our Sauiour now enioyeth being in heauen Now in the verse next following that is in the 50 for the conclusion of this point he sheweth the reason why he is so large in making plaine the distinction of the body naturall and spirituall namely for that it is a certaine truth that our bodies in this corrupt and fraile estate wherein they be now cannot inherit the kingdome of God The words of the holy Apostle are these This say I brethren that flesh and blood cannot inherit the kingdome of God neither shall corruption that is our bodies as they are now corruptible inherit incorruption That is they cannot inherit that place which God hath prepared onely for such as shall be freed from all corruption and frailtie as well of body as of soule And thus hath Saint Paul cleared the second question touching the manner of the resurrection of the body to the establishing of the faith of the Corinthians and of all other Christians against all contradictions to the same NOw yet furthermore to the end there might be no occasion of any further doubt about this so necessary an Article he entreth vpon the third question which hee saw would be demanded That is what should become of the bodies of all those Christians which should bee â—ound liuing at the last day when as all dead bodies shall be raised vp out of their graues Question What I pray you are the Apostles words wherein he laieth open and determineth this question Answer 51 Behold saith he I shew yee a secret thing We shall not all sleepe but we shall all be changed 53 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall bee raised vp incorruptible and wee shall bee changed 53 For this corruptible must put on incorruption and this mortall must put on immortality Expli In these verses 51 52 53. the holy Apostle doth as we see stirre vs vp to the diligent consideration of that which he writeth He telleth vs that he reporteth a great secret Now secrets as we know in other matters are diligently harkened vnto Much more ought wee to harken to those diuine secrets which God by his holy seruants the Prophets and Apostles doe make knowne vnto vs. But what is this secret We shall not all sleepe saith this our Apostle that is we shall not all die and rest in the graue after the
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
Lord shal stand for euer and the thoughts of his heart throughout all ages As Balaam saide that he could not speake but as the Lord would haue him Numb 24.13 so it is generally affirmed that the answere of the tonge is of the Lord Prou chap 16.1 The ordinarie cures which the Lord worketh concerning all sorts of diseases they are in effect the same and in number infinitely more then his miraculous cures haue beene All proceed from one and the same mercie of God toward his people whether he worke by meanes or without meanes in some processe and tract of time or more speedily in a moment Psalm 103. verses 3 4. As God directed the lot to find out Achan Ionathan Ionah Matthias so by the same prouidence of God the whole disposition of euery lot is of the Lord though to our thinking it is cast into the lap as it were by hap hazard Prou 16.33 Finally as our Sauiour Christ could not be apprehended and put to death vntill the time came appointed of the Lord so the times of all the faithfull seruants of God are in his handes to dispose of them as it pleaseth him al the contrary indeuours of the wicked notwithstanding As 2. Chron 16 9. The eyes of the Lord behold all the earth to shewe himselfe strong with them that are of perfect heart toward him Great therefore is the comfort of faith in Gods fatherly prouidence to euery one that truely beleeueth in him according to this second consideration And the rather will this consideration be comfortable if we obserue that God doth not at this day so tye himselfe to ordinarie courses but so often as he thinketh meete he sendeth extraordinarie succours to his distressed seruants According as it is credibly reported that God hath in these our daies strangely directed his seruants sometimes to preuent the apprehension of their persecutors sometime to escape after they haue bene apprehended though they haue beene narrowly watched According also as at the siege of Rochel it is reported that when the poorer sort wanted bread victual God did send theÌ„ in the riuer a kind of fish called Surdones euery day so long as the siege lasted in great aboundance and that they ceased the same day that the siege brake vp Act and Monum at the very end of the booke Thus much concerning the second help to farther inlarge our coÌ„fort in the fatherly prouidence of God Thirdly to the same ende serueth the experience and testimonie of other concerning the same Such as is the testimonie and experience of Ioshua concerning himselfe and the people in his time ch 21.45 There hath nothing failed saith he of all the good things which the Lord hath said to the house of Israel but all came to passe And againe ch 23.14.15 as it were vpon his death-bed Behold saith he this day doe I enter into the way of all the world and yee knowe in all your hearts and in all your soules that nothing hath failed of all the good things which the lord your God promised you but al are come to passe vnto you nothing hath failed thereof Likewise King Salomon 1. King 8.15 Blessed be the Lord God of Israel saith he who spake with his mouth vnto Dauid my Father hath with his hand fulfilled it c. And so K. Dauid before him Psa 18.4 c. The sorrowe of death compassed me c. But in my trouble I called vpoÌ„ the Lord cried vnto my God he heard my voice out of his Temple my cry did come before him into his eares c. And Ps 34.2 c. My soule shal glory in the Lord the humble shal heare it and be glad c. I sought the Lord and he heard me yea he deliuered me out of all my feare They shall therefore looke vnto him and runne to him and their faces shall not be ashamed saying This poore man cried and the Lord heard him and saued him out of all his troubles And Ps 37.25 I haue beene yong and am old yet I neuer saw the righteous forsaken nor his seed begging bread But on the contrarie touching the wicked verses 35.36 I haue seene the wicked saith he strong and spreading himselfe like a greene bay tree or as the word Hezrach arbor indigena signifieth a tree in his natiue soile Yet he passed away and loe he was gone I sought him but he could not be found But that we may returne againe to the testimonies of the Pâ—ophet concerning his owne experience read Psal 66 16 c. Come saith he and hearken all yee that feare God and I will tell you what he hath done to my soule c. And againe Ps 116.5.6 c. To the furthering of this comfort it is to singular purpose that we doe throughly acquaint ourselues with those holy histories of the Bible wherein God himselfe hath of speciall purpose most liuely manifested the most gracious vertue of his prouidence As is notably in the histories recorded concerning Iaakob Ioseph Dauid Iob and such like Whose end and issue out of their manifold and great troubles we are willed to consider to the comforting of our selues against our owne afflictions and trialls Iames. chap 5. 10. 11. Fourthly our owne experience from times past faithfully recorded in our hearts will be verie helpefull to the increase of our comfort for all times to come And therefore we are exhorted diligently to marke the Lords gracious dealing with his seruants As Psal 37. verse 37. Marke the vpright man and behold the iust for the end of that man is peace Thus euery one of vs should keepe a diligent register of all Gods mercifull dealing toward our godly friendes and acquaintance both coÌ„cerning their life their death All which ought to be so many incouragements to confirme vs to walke in the like godly course that they haue walked in and so to hope for the like good end which they haue made according to that Heb 13 7. The sewnes of such kind of obseruers of Gods prouidence is noted to their reproofe Ps 107.23 But as touching those that are diligent obseruers of it the fruite is noted to bee singular euen in the same verse insomuch as they shall vnderstand to wit to their comfort how great the kindenesse of the Lord is Contrariwise all profane neglect whether of the mercies or of the iudgements of the Lord it is subiect to the iust displeasure vengeance of God Ps 28.5 Verily if we would diligently call to minde wee should easily remember that God hath shewed vs much mercie in our life time in sauing vs from many hurtes and mischiefes sometimes from breaking a legge or an arme sometimes from drowning or burning sometimes from the losse of the eye of our body or from the losse of the spirituall eye of our vnderstanding whereby we should haue fallen into this or that herisie of soule Yea if we would carefully call things to minde we should easily remember
that God hath not seldome times preserued vs euen from the imminent danger of death it selfe The which if we would duly weigh and ponder with thankfull and dutifull hearts nothing could more confirme vs that there is a diuine prouidence If we were but once or seldome deliuered we might peraduenture imagine that it came by chance but when the experience is very often yea an vsuall thing with God to preserue vs from daily perills this doth clearely argue that God of his infinite mercie keepeth a vigilant watch ouer vs. And concerning other we may easily obserue the like to the stirring vp of our hearts to be continually thankefull to God and to gather still more and more comfort to our owne soules thereby We may easily call to minde that God preserued such a mans house most mercifully and strangly from burning by diuerting of the winde from it on a sodaine or some other way such a mans body from being crushed to peeces by a cart c. such an other that the house did not fall downe vpon his heade it falling downe presently after hee came out of it such a man from the infection of the plague though at vnwares he had eate and drunke and companied with the infected c. such an other from the hands of murthering thieues c. this maÌ„s child from scalding or burning or from being troden vnder the horse feete c. But who can reckon vp all the waies whereby God doth daily and euerie where infinitely manifest the tender effects of his fatherly prouidence Fiftly our reprouing of our owne discomfort as was answered in the fift place and on the contrary our owne incouraging of our selues from those so many good grounds as God hath giuen vs for our incouragement these will through the blessing of God reuiue cheare vp yea confirme and augment our comfort in the faith of Gods fatherly prouidence We haue herein the notable example of the Prophet Dauid 1. Sam 30.6 He comforteth himselfe in the Lord his God Likewise Ps 42. Ps 43. O my soule why art thou so disquieted within me Trust in God c. But most notably Ps 77.6.7 c. I called to remembraÌ„ce my song in the night I coÌ„muned with my own heart and my spirit searched diligently Wil the Lord abseÌ„t himself for euer doth his promise faile for euermore Hath God forgotten to be mercifull hath he shut vp his tender mercy in displeasure Selah Thus the Prophet reasoneth against his present discomfort and concludeth that it was onely from his own infirmitie and from no failing of mercy in the Lord that his soule refused comfort c. But among all other incouragements those which the Lord himselfe doth more immediately hearten vs with they ought most effectually weigh with vs to our most singular comfort and for the same cause we are most diligently to attend vnto them Such as are those which we read Deut 31 6 7 8 9. Iosh ch 1.6.7 8 9. coÌ„pared with Heb 13.5 6 where the Apostle applieth that incouragement which God gaue more particularly to Moses and Ioshua to the speciall comfort of euery faithfull Christian For euen for their sakes also the Lord hath said as the Apostle testifieth I will not leaue thee nor forsake thee c. Read also like vnto this the gracious incouragement of our Sauiour Christ Mat 6.25 c. concerning Gods fatherly prouidence in respect of outward things And for comfort in regard of spirituall blessings to be reached forth by the same gracious and prouident hand of his euen by his holy spirit read Iohn chap 16.6.7 c. The greatnes of this comfort of Gods fatherly incouragement may be some thing familiarly discerned of vs from the similitude of a louing natural father whose speech must needes be comfortable to his dutifull child when he shall bid him be carefull for nothing but to follow his booke insomuch as he is minded to bring him vp in learning and therefore promiseth him to prouide for him all things that are meete so as he shall not neede to take any care for them Neuertheles this comfort of the naturall child is infinitely inferiour to that comfort which the child of God may take from the incouragement of his heauenly Father To the which end I pray you let vs marke the infinite wisedome and sufficieÌ„cie of the prouideÌ„ce of God to be aboue all that man can possibly performe For if he denieth vs one benefit because he seeth it not meet for vs he wil make a supply some other way if not by outward helpes yet by spirituall grace if not at the very instant yet within a while after yet euen in the best season that may be if not in this place yet some other where if not by the fauour succour of this man yet by the helpe of another if not by a mans acquaintance yet by some meere stranger if not by a friend yet sometimes by a very enemie according to the holy Prouerb ch 16.7 which was alledged not long before No doubt God will make an issue for his children so farre as he shall see it to be best for them aboue that the wisest man in the world can conceiue according to that most ancient holy Prou In the mount will the Lord prouide Gen 22. v. 8. compared with v. 14. For though Abraham knew of no other sacrifice which he should offer vp but onely his sonne Isaak yet the Lord had an other sacrifice in store which should be brought to Abrahams hand instead of his sonne Whereupon the former holy Prou arose and grewe into common vse in the church of God to the coÌ„forting of such as shuld be exercised with great difficulties straits aboue that they theÌ„selues could see how they might escape We haue likewise a notable example in the deliuerance of Dauid out of the hand of King Saul as we read 1. Sâ—m 23. v. 26. 27. 28. Saul and his souldiers were on the one side of the mountaine Dauid on the other hasting himself all that he could away from him but Saul and his company had compassed Dauid round about so as it was very likely that he must needes take him How therefore should poore Dauid now escape Behold the excellent prouidence of God There came a messenger to King Saul euen at that very instant as the text reporteth saying Hast thee and come for the Philistims haue inuaded the land So by this occasion Saul was hindered from his pursuit after Dauid and went against the Philistims to performe a more necessarie and coÌ„mendable seruice Wherevpon that place tooke the name Selahammalekoth that is a place of this happie parting of the armies of Saul Dauid Yea and if we consider froÌ„ time to time the whole history of Dauid we shall see the manifold reskues of Gods prouidence laid plainely before our eies to our singular instruction coÌ„fort This gracious prouidence of God is to be vnderstood of vs as not