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
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ„ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â— 23 but also all whatsoeuer is a forerunner and causer of the nâ—turall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in â—ife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ— to man for the one as well as the other is said to be created in the Imâ—ge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâ—â—â— Question What was thiâ— Image or likenes of God in the which man and woman were created Wâ—◠〈◊〉 respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it câ—nsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pâ—â—â—â—e of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â— 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tâ—â— soule let it be further noted that it is of so excellent a creation that it â—â—bsisâ—ing in it selfe by the gift of God so giueth life mouing anâ— sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet â—â—â—th vnderstandeth and reteineth affection either of ioy and desire in the godlâ— or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to â—roâ— bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
proofe That Adam and Eue did transgresse the commandement of God loose their blessed estate pull vpon themselues and their posteritie yea vpon the earth all curse and miserie it is euident Gen chap 3 verses 6.7.17.18.19.23.24 And all this according to the threatening or warning of God Gen chap 2.17 Of the tree of the knowledge of good and euill thou shalt not eate of it saith the Lord for in the day that thou eatest thereof thou shalt dye the death That is to say death shall bee as it were the last pay and wages of sinne here in this world beside many fore-runners and punishmeÌ„ts making way vnto it and then also an enterance into a worse death if it be not preuented For vnder the the name of death God threateneth all the punishments of sinne both in this world and after in Hell The fore-running punishments making way to this death they did speedily take holde and as it were arrest both Adam and his wife so soone as they had contented in sinne against their God And that the punishment of their sinne as well as the guiltines and contagion of it hath spread it selfe vpon their posteritie we read Rom 5.12.13.14 As by one man sinne entred into the world and death by sinne and so death went ouer all men c. And in many other places as they haue beene elsewhere gathered together and set downe by vs. Now further that the word fall is of so large a signification as was obserued it may be perceiued from the vse of it in diuerse places of the holy Scriptures as we read Ier 8.4 Shall they fall and not arise shall he turne away and not turne againe The holy Prophet speaketh thus to note the sinne yea the obstinacie of the people in their sinne And Prou 11.5 The same word noteth the punishment of sinne The wicked shall fall in his owne wickednes Likewise Rom 11. verses 11 12. and 1. Cor 10.12 Let him that thinketh he standeth take heede lest he fall And Heb 4.11 Let vs studie therefore to enter into that rest to wit the rest of God lest any man fall after the same ensample of disobedience And againe chap 6.6 And Reuel 18.2 The Angel cryed out mightily with a loud voice saying It is fallen it is fallen Babilon the great Citie c. Question But I pray you was the eating of the forbidden tree so great a sinne that it should deserue to be punished so grieuously Answere No doubt it was And so much the rather because the commandement of God whereby he tried their faithfulnes and obedience to him was so gentle and easie a coÌ„mandement And also because in this one sinne of theirs many yea in effect all sinnes concurre and meete together ExplicatioÌ„ proofe The commandement of God was indeede very fauourable and easie in that hee restrained them onely from one tree and gaue them the free vse of aboundant varietie yea and also in that he placed the tree of life so as it might well haue beene in their eye continually to admonish them from the middest of the garden of the singular loue fauour of God toward them Gen 2.9.16 Read also chap 3.2 where Eue her selfe acknowledgeth this bountie of God and so is from her owne knowledge and conscience a witnes against her selfe Thus the sinne may easily appeare to be very hainous Question But how can you shewe that this one sinne containeth in effect al sinnes both against God and themselues and also against all that were to come of them Answere First they trod vnder foote the gracious commandement of God together with the earnest warning and threatening which he gaue them as if there had beene neither equitie nor truth therein Secondly they did most vnthankefully neglect the exceeding great benefit of their creation with all the bountifull mercies and dignities belonging therevnto which God had most graciously bestowed vpon them Thirdly they did most proudly and ambitiously aspire to be equall with God Finally they did vnnaturally and securely passe by the consideration of that most woefull miserie which they might well knowe they should by their sinne bring not onely vpon themselues but also vpon their whole posteritie All these things are very plaine and euident against them as euery one of any vnderstanding may easily see Question But did they sinne thus grieuously against God of their owne first and selfe motion Answere The first motion was not of themselues but of the Diuel who as was noted before beeing at the beginning created a good Angel did soone after of his owne accord fall away from the Lord and then also speedily by his malice and craft brought mankinde to the like defection through his most wicked and subtile temptation Question So it was indeed What therefore was that his most wicâ—ed and subtile tentation whereby he deceiued them Answere He perswaded them that if they would eate of the fruite of that tree whereof God had forbidden them to eate they should then forthwith be in a farre more excellent estate then that was wherein God had created and set them And that God forbad them to eate of the fruite of it because he would hinder them from that more high aduancement which hee knewe that they might by this meanes easily attaine vnto That indeede was his subtile temptation Ye shall not certainely dye saith the Diuel but God doth knowe that when yee shall eate thereof your eyes shall be opened and yee shall be as Gods knowing good and euill Gen 3. verses 4.5 Question What meanes did the Diuel vse to suggest this most wicked and subtile temptation to mankinde at the beginning for likely hee could not immediately and internally corrupt their minds while they were yet in their vprightnes and integritie What meanes therefore did the Diuel vse Answere The Diuel vsed the Serpent which of all other creatures hee knewe to be most fit for him to deceiue by So by the Serpent he assalted woman first whom he knewe also to be the weaker vessell and then hauing deceiued her he did by her induce man likewise to consent and ioine in the same transgression with her Explication and proofe This also is plaine Gene 3. verses 1.2.3 c. Nowe the Serpent was more subtile then any beast of the field c Wherein â—hat the Diuel had his hand wee may euidently perceiue by that which we read Iohn 8.44 Where our Sauiour Christ affirmeth that of the Diuel which is here ascribed to the Serpent And it is euident also in that other where in the holy Scriptures euen from the ground of this historie the Diuell is called by the name of the Serpent euen that old Serpent the Diuel c. as Reuel chap 12.9 Question But doth not this somewhat lessen the sinne of Adam and Eue. in that it was not originally of themselues but from the suggestion of the Diuel Answere It doth not so lessen it that they should not fully deserue that punishment
matter to make a crowne to wit brambles wreathed that in putting the same vpon his head they might vexe and ranch his holy skinne that way and easily cause the blood to runne down his blessed cheekes And the rather when they smite him on the head with their rods as the Euangelist Iohn reporteth that they did in the last branch of their present despite and as we shall â—aue an occasion afterward to consider of it further from the Euangelists Matthew and Marke And now likewise in that they hauing put vpon our Sauiour this base and pricking crowne of thornes do disparage it thus with a robe of purple this was to make our Sauior seem the more ridiculous in such a contrary habite For the crowne of thornes would not so much haue disgraced a beggars cloke if they had cast it vpon him as did this princely robe that paltry crowne Thus it pleaseth them to sport themselues And that nothing might be wanting to make out a full pageant of mockery they salute him thus disguised with Haile King of the Iewes as though they should say you are a goodly King are you not Long may you rule much peace may your subiects haue vnder your princely gouernment c. Thus doe the most vile and base vassalls of the earth abuse the King of heauen to their owne perpetuall destruction by his rod of yron whosoeuer of them did not repent of their most hainous sinne and beleeue in him to be their onely Soueraigne Lord and Sauiour whom they had thus wickedly scourged and scorned Thus then we see to what manner of instruments Pilate committed our Sauiour to be scourged whereby the manner of his scourging may easily be discerned But was it Pilates minde that our Sauiour Christ should be thus notoriously abused It may be peraduenture that some will imagine that this was the licentious disorder of the souldiers aboue the commission of Pilate c. Question What is to be thought of this Aâ—swer Whatsoeuer the commission of Pilate was this is certeine from the faithfull report of the holy Euangelist that he liked very well of their doings For so we reade as it followeth verses 4. and 5. of the same 19. chapter of Iohn in these words 4 Then Pilate went forth againe and said vnto them Behold I bring him forth to you that ye may know that I find no fault in him at all 5 Then came Iesus forth wearing a crowne of thornes and a purple garment And Pilate said to them Behold the man Thus then we see the hand and approbation of Pilate in all this most vnworthy and contumelious abuse ExplicatioÌ„ proofe against our most worthy and reuerend Sauiour Whereby he now supposeth that he hath done fully enough to satisfie the Iewes And to this end he wisheth the Iewes to consider that although he found no fault in him as he had often protested before though not so sliely as he doth it now yet to gratifie them most wicked Iudge that he was he bringeth our Sauiour forth with all the disgrace that he and his company could cast vpon him O extreame wickednes of the heathenish and damnable crue O admirable and most gratious patience of our blessed Lord and Sauiour But what doth Pilate winne his humorous purpose by this his practising of deuises Nothinglesse And so it is iust with God to curse those that walke by crooked waies Whereby all Iudges may learne yea all of vs may iustly receiue our instruction that if we would be blessed of God in our enterprises we must walke vprightly before him doing that directly which hee would haue vs to doe and not leane to our owne corrupt inuentions We must not onely propound to our selues good things but also we must vse good meanes to the bringing of them to passe and alwaies looke that we carry honest hearts with vs c. The which though Pilate did not but altogether erred The grouÌ„d and history of his last examination and arraignment before Pilate as one led by a corrupt and troubled conscience hee is in the end as farre from his purpose as he was at the beginning as is is euident by the words that follow in the Euangelist Iohn ver 6. Question Which are they Answer 6 When the high Priests and officers saw him saith the Euangelist they cried saying Crucifie crucifie him ExplicatioÌ„ The words of the Iewes tend to this end that it is nothing to them to see our Sauiour in a disguised habite no though he had been sharply whipped as no doubt they did well vnderstand It was his life that they sought and without the which they could no more be satisfied then the hungry woolfe or beare or Lion without the blood of the Sheepe which they had gotten as a prey betweene their teeth They are like to the couetous wilfull man they will haue all or none Pilate indeede is angry with the Iewes because they would not be subiect to his deuise and therefore saith vnto them in haughty displeasure Take 〈◊〉 him and crucifie him meaning if they would needes haue it so or if they durst for as touching himselfe he professeth to them yet againe that he found no fault in him But all Pilates anger will not serue for he hath by all meanes disaduantaged himselfe and giuen the Iewes all the advantage that might be by his cowardly and groundles declinings Herevpon therefore by occasion of Pilates words Take ye him and crucifie him they answer that if their gouernment were not restrained they had a plaine law by the warrant whereof they could and would put him to death namely say they because he made himselfe the Sonne of God The Law which they meane is the law against the blasphemer whom God coÌ„mandeth to be put to death Leuit. 24.15.16 And blasphemie is indeede a sinne most worthie to be punished by death From the which law thus they reason that if he that blasphemeth God is to die then much more he that challengeth the Godhead to himselfe and so arrogateth most blasphemously to himselfe that he is God The reason also is good and would surely be a full inditement against any man to death saue onely in the present instance of our Sauiour whom that law or reason drawne from thence could no way touch seeing he onely of all men was and is for euer the onely naturall Sonne of God and therefore very God which these wicked Iewes in their malitious wilfulnes blinded through enuie and altogether hardened in heart against our Sauiour would by no meanes see and acknowledge For then they must needes haue acknowledged him not onely worthy to liue but to be the very Lord of glory and life it selfe and therefore in stead of seeking his death to haue craued pardon of their own wicked and rebellious life and finally to haue yeelded all honour and glory vnto him BVt behold a strange thing which the Euangelist Iohn telleth vs of in the 8. verse namely that
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
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâ—e Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâ—er the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ— also bâ— the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌ„d and meaning of his glorification in generall the Comfort arising froÌ„ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine â—n personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌ„cised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌ„t yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌ„ts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ„ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ„ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ„ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌ„ner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ— from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ— he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aâ—â— higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ„ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high â—e â—eâ— * Captiuorâ—â—â—stituaâ—â—â—â— scimundum carnen â—â—â—catum mortem Satanam cap titam fecitâ— id est subâ— gâ—t Trenâ— Iuâ— captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ„ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
mindes to wit the mindes of infidells that the light of the glorious Gospel of Christ who is the image of God should not shine vnto them But now that we may come to the third fruit and benefit of our Sauiours sitting at the right hand of God in that he is aduanced in his princely prophesie to wit to those most gratious and plentifull effects which from that time he gaue to the Ministers and Preachers of his Gospel and their ministerie aboue that hee euer gaue to the ministerie of his former Prophets or to his owne most sacred preaching while he was bodily vpon the earth the holy historie intituled the Acts of the Apostles doth plentifully confirme that hee did so euen from the beginning of the 2. chapter to the end of the 28. chap. which is the last of that notable booke According also as it is most briefly testified by Saint Marke chap. 16.20 where hee sheweth that after our Sauiour was receiued into heauen and sate at the right hand of God the Apostles went forth preached euery where And that the Lord wrought with them and confirmed the word with signes that followed And this was that which our Sauiour himselfe had promised before his death Iohn 14.12 Verily verily I say vnto you he that beleeueth in me the works that I doe he shall doe also and greater then these shall he doe for I goe to my Father These greater workes were the preaching of the Gospel to the Gentiles and their conuersion to the faith of Christ and to the obedience of the Gospel which were not fulfilled till our Sauiour was set downe at the right hand of God that he had endewed his Apostles with great power of his grace from the same right hand of the power of God as the whole history of the Acts of the Apostles doth plentifully declare We conclude therefore that looke what comfort we finde by the ministerie of the Gospel yea and from the word and Gospel of the new Testament it selfe written to our vses by the holy Apostles we are to ascribe it most immediately and as touching the perfit sealing of it vp vnto vs to the sitting of our Sauiour at the right hand of God So that seeing the people reioyced greatly at the workes of our Sauiour while he was vpon the earth for a time because God had raised vp a great Prophet among them though they did not then know him to be the Son of God Luke 7.16 Much more may we iustly reioyce who know and beleeue that the same great Prophet the Prince of all Prophets the most princely Prophet is royally aduanced at the right hand of God to such excellent ends as haue beene hetherto declared And thus much shall suffice to note out the comforts of this article of our saith in regard of the propheticall office of our Sauiour Christ Let vs come to the like comfortable fruites and benefites of his aduancement to the right hand of God in respect of his kingly priesthood Question Which are they Ans We are hereby assured that all the comfortable fruites and benefits of the most holie sacrifice of our Sauiour Christ in his death and sufferings for our sinnes as well touching the euils remoued as the benefites conferred and bestowed thereby are most perfâ—â—ty confirmed to vs and all true beleeuers Yea that the couenant it selfe of the whole bountie of Gods most free grace euen to our eternall saluation and glory is for euer most authentically sealed vp and confirmed to the whole Church of Christ. It is very true For in this respect hee is in titled to be a Priest not according to the lawe of the carnall commandement ExplicatioÌ„ but according to the power of endlesse life For hee that is God by his holy Prophet testifieth thus Thou art a Priest for euer after the order of Melchisedechâ— Heb. 7.16.17 The which excellencie and perfection of our Sauiours priesthoode is in the same place confirmed from hence that hee is aduanced to the right hand of God as this article of our Christian beliefe teacheth vs according also as it followeth in the some Epistle to the Hebrewes chapter 8.1 in these words Now of the things which we haue spoken saith the Apostle this is the summe that wee haue such an high Priest that sitteth at the right hand of the throne of the Maiestie in the heauens And is a Minister of the Sanctuarie and of the true Tabernacle which the Lord pight and noâ— man And therevpon also hee saith further verse 6. that the same our high Priest hath obtained a more excellent office insomuch as hee is the Mediator of a better Testament which is established vpon better promises c. Now what the fruites and benefites be which are most perfitly assured vnto vs and to the whole Church of our Sauiour Christ by this his sitting at the right hand of God in regard of his aduancement in his roiall Priesthood we are to call them to minde from that which hath beene obserued before concerning the sufferings and death of our Sauiour in the proper place thereof But whence is it that all those fruites should take their full effect from the sitting of our Sauiour in his priestly aduancement at the right hand of God Was it not sufficient that our Sauiour in the time of his humiliation suffered to death euen to the death vpon the Crosse to be a sacrifice for our sinnes seeing it is expresly saide in the 10. chapter of the same Epistle to the Hebrewes verse 14. that with one offering he hath consecrated for euer them that are sanctified Seeing also as the holy Apostle saith further in the same place the holy Ghost beareth vs record in that after hee said before This is the Testament which I will make vnto them after those daies saith the Lord I will put my lawes in their heart and in their mindes I will write them And their sinnes and iniquities will I remember no more Was not therfore I say the sacrifice of the death of our Sauiour in it selfe fully sufficient once for all without any further respect to this his sitting at the right hand of God Question The sufferings and death of our Sauiour were fully sufficient to the act of meriting all things for vs at the hand of God Answer once for all They were so in deede for so it followeth still in the same text verse 18. in these words Now where remission of these thinges is there is no more offering for sinne Question What was remaining then to be yet further fulfilled Answer Our Sauiour is risen againe froÌ„ the dead ascended vp into heauen thenceforth sitteth for euer at the right hand of God to dispence apply the fruits benefits of the same his merit to euery true beleeuer in him And to this purpose we are further taught assured that our Sauiour beeing at the right hand of God doth make continuall intercession for vs. This also is
to be more loth to offend his blessed Maiestie yea to be by all meanes more studious to please him in all things as was well answered before Now touching the last branch that is for the proofe of the assurance of forgiuenes of sinnes to all such as are thus qualified yea though through infirmitie they sinne in many things read 1. Iohn 2.1 If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous Read also Heb. 13.8 and ch 6.10 c. to the end of the chapter And Rom. 3.25.26 ch 11.29 Our sinnes are many in deede and exceeding great but Gods mercies are more greater as euery true sorowfull soule may safely comfort it selfe Thus much of the Duties NOw to conclude this Article what is the danger of not beleeuing it and of not yeelding due fruites of repentance from the Comfort of it Question Answer They that beleeue not the forgiuenes of sinnes yea the daily and continuall forgiuenes of them with acknowledgement and bewailing of the same from day to day they can beleeue nothing to their sound consolation and comfort insomuch as they make the death of our Lord Iesus Christ of no powerfull effect vnto them Likewise for want of repentance and amendment of life all such debar themselues from all comfortable perswasion of forgiuenes Yea they doe make themselues iustly subiect to the wages and forfeiture of sinne which is the eternall destruction both of body and soule in heâ—l Explication and proofe To the end we may auoide this danger all hereticall errours against the true beliefe of this Article must be carefully auoided of vs. These errours are such as either concerne the Author of the forgiuenes of sinnes which is God or the meaning of the words how farre they are to be extended or the cause wherefore God forgiueth sinnes or the fruite and effect thereof First therefore in so much as God onely forgiueth sinnes the errour of those that attribute a subordinate power of forgiuenes to the Pope of Rome or to anie other mortall sinfull man is to be reiected as a blasphemie against God For as touching the power of the Ministery of the word and keies of the kingdom of heauen committed vnto the lawfull Ministers thereof that is to say first and principally to the holy Apostles then after them to others according to the wil of God Mat. 16.19 ch 18. ve 18. Ioh. 20. ve 23. this consisteth only in the ministerial publishing pronouncing of forgiuenes to all repenting sinners and that in the name and authority of God alone they being meerely his seruants therein And whereas it is required that euery man should forgiue his neighbour this is to be vnderstood as touching the wrong done particularly to the party offended and to the staying of all malitious desire of reuenge and of all cursed and vncharitable imprecation c but not touching the guiltines of the sinne and offence done against God For in this respect it belongeth onely to him to say Surely I haue pardoned I wil not destroy Iob ch 34.31 Reade also Psa 51.4 Against thee against thee onely I haue sinned saith King Dauid And Psa 130.8 With the Lord is mercy c. And he will redeeme Israel from all his iniquitie No Popish confession or pennance of theirs is auaileable herevnto Secondly the errour of those is to be reiected of vs who either restraine the word Sinnes onely to sinnes vnwillingly coÌ„mitted as the Basilidian heretikes are said to haue held or else to those sinnes that go before baptisme as though all that follow must at the least in some part be otherwise satisfied for as Papists teach or to those that went before the falling back of any after that they haue bin baptized and haue once obtained forgiuenes as the Cathari and Nouatians and some other haue held or to those that went before the falling away of any before they haue takeÌ„ holy orders as the Luciferians restrained the sinnes which they accounted pardonable Likewise the Popish error of restraining the word of forgiuenes to eternall paines is also to be reiected For seeing no punishment to satisfaction is due but in respect of sin imputed by what right may any be inflicted to that end if sin be already freely pardoned forgiuen for that satisfactions sake which our Sauiour hath made and which God hath accepted for our full discharge In which respect also we are to reiect their deuise of purgatory pains to coÌ„tinue after this life as long as they of their bloody mercy list theÌ„selues to determine Thirdly the heretical error of the same popish Deceiuers is to be reiected in that they do ascribe forgiuenes of sinnes at the least in some part to the operatorie working vertue of the Sacraments to the merit of mans own works like as also the Messalians Euchetae did to their works praiers And like to the Heracleonites and Helcosaites who ascribed forgiuenes to anointing and to other their ceremonies Fourthly insomuch as God of his most free grace and infinite mercy forgiueth vs all our sins to this end that we should not come into condemnation but haue our present entrance into the assured hope of euerlasting life glory yea to a present enioying of it by faith as our Sauiour himselfe assureth all such as heare his word beleeue in him that sent him Ioh. ch 5. ver 24. We are therefore confidently to cast away all doubtings of forgiuenes as touching our selues all that do truly beleeue and also all feares of purgatorie fire which the Popish Seducers scare and confound their Disciples withall And as we are to beware of these foure sorts of errors to hold firmely that all sins are pardonable yea freely perfitly pardonable here in this life to all those that shall truly beleeue repent so let vs take heed of foure sorts of people especially who are dangerous examples among vs. The first is the Popish sort of deceiuers whose errours against this Article we haue touched alreadie The second is of such as dreame of a perfection of their owne inherent righteousnes here in this life so as they need not saue for modesties sake or rather in an hypocritical pretence aske forgiuenes of sinnes Such as are some of the Anabaptists and Family of loue The third sort is of such as aske forgiuenes of their owne sins but wil not forgiue those whom they are offended withall Of whoÌ„ our Sauiour saith that they seeke forgiuenes in vaine Math. 6.14.15 The fourth sort is of secure and carelesse men who lie in their sinnes without any conscience or remorse for them as Atheists and Libertines Let none of these think vnlesse they repent them of these their grieuous sins that euer they shall finde pardon forgiuenes with the Lord howsoeuer they shall acquite assoile themselues as if no euill should come vnto them Thus much concerning the Article of the forgiuenes of sinnes
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
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
of any faith of righteousnesse and saluation by it without the parties owne personal inherent and perfect obedience to the same So that then to be vnder the law or as the Apostle Paul speaketh of the law or in the same sense of the works of the Law that is for a man to be of this mind to seeke and challenge righteousnes euerlasting life thereby and to be vnder grace that is to be such a one as waiteth for iustification saluation from the free grace fauour of God through the faith of the Gospell it is to be in a cleane contrary state and condition For the which read Rom. 3 28 4 14 6 14 7 6 chap. 11 vers 11. Col. 2 15 c. and chap. 3 â—0 11 12 18 23 25 chap. 4 21 c. and chap. 5 verels 4 5 according also to that which the same Apostle writeth 2. Cor. ch 3. where he calleth the old Testament the letter that is of no validitie to saluation and the newe Testament the Spirit that is the mightie instrument or as it were the wagon of the Spirit for the plentiful conuoy of al grace saluation Where likewise he teacheth that the Law is the ministration of death damnation and ascribeth righteousnes life and glory onely to the Ministery of the Gospell Neuertheles we may not be ignorant of this that the law in a generall acceptation of the word comprehendeth the whole gratious doctrine of the couenant of life saluation that is to say it comprehendeth both the doctâ—ine of workes as the fruits of faith and also the doctrine of the true iustifâ—ing faith it selfe Ps 1 ver 2 Ps 105 8 9 10 Ps 119 Likewise Isay 51.4.5 7 Mâ—l ch 2 6 7 8 9 ch 4. vers 4. Remember the law of Moses my seruant which I saith the Lord commanded vnto him in Horeb c. as though the Lord would giue to vnderstand that it was a sufficient full direction vnto them vntil the Sun-shine of righteousnes should afterward more brightly shine forth by the Ministery of Iohn Baptist and by the manifestation of Christ himselfe Like as the Apostle Peter also writeth to the Iewes of his time 2. Ep. 1 19. We haue also a most sure word of the prophets to the which ye do wel that ye take heed as vnto a light that shineth in a dark place vntil the day dawn the day star arise in your harts And besides the morall Lawe and the Gospell are so accorded in Christ who is the perfect righteousnes of the Lawe to euery true beleeuer who also concerning such hath taken away al the sting and strength which the Law had to death destruction that as by the appointment of God the Lawe is to all his elect children as a School-maister to leade vnto Christ so christ himselfe againe euen from the holy Law of God schooleth all those whom God by his holy Spirit hath once guided vnto him For he calleth all his schollers to all diligent and industrious care of vnfeined obedience vnto it as vnto the onely true rule of all good workes So do his holy Apostles also And so doe all godly learned Ministers of the holy word of God euen to this day as is plentifully to be seene in their Catechismes all other their godly wriâ—ings Yet so as neither the one nor any of the other doe thus teach as though iustification and saluation could possibly be obtained by the workes of the Law but because as was touched euen now the doctrine thereof humbling sinners before Goâ— dâ—iuing vnto Christ doth also teach them as by a most briefe excelleÌ„t rule all duties of true thankfulnes to God in a godly course of life in such manner as was described in the second third branches of the answere For verily â—he duties of the Law the duties of the Gospell they are one the same in matter substance both toward God toward man All the difference lieth in the manner or measure of the performance of them And therefore we say that the Gospell boroweth all morall instructions which it giueth euen from the morall law of God How the law accordeth with the Gospell onely fitting them to the grace and tenure of the couenant of the Gospell †EuaÌ„gelium vtitur ministerio legis addens es suaÌ„ epieiceian vt scitè Chemnitius Harmon pag. 310. Adding as one saith very well a kinde of holie Indulgence or milde moderation vnto it Neither may it without impietie bee thought that the lawe is absolutelie contrary to the promise of the Gospell according to that Galath 3.21 Is the Lawe then against the promise of God God forbid c. Nay as the same Apostle teacheth Rom 3.21 Christ hath witnesse of the Lawe and the Prophetes And hee saith of him selfe that hee being as one without the lawe was notwithstanding in the law through Christ 1. Cor. 9.21 Likewise our Sauiour Christ and the Apostle Iohn as he learned of him they make no scruple to call the Gospell not onely a newe commandement but also the same which was of olde Iohn ch 13.34 and 1. ep 2. 7. 8. And so Dauid likewise profeâ—â—ed of olde that hee beleeued Gods commandements as containing matter of faith and an vndoubted path-way to life after that it hath humbled the children of God to the faith of Christ Ps 119.66 And how friendlie both the law and the Gospell were accorded in his beleeuing heart wee may vnderstand by that which he professeth further in the same Psalme vers 166. Lord saith hee I haue trusted in thy saluation and haue done thy commandement And verse 174 I haue longed for thy saluation ô Lord thy law is my delight Read also Isay ch 42.4 Matt. 12.21 The Ilands shall wayte for the law of Christ And Gal 6 2. Beare ye one anothers burthen so fulfill the law of Christ 2. Pet. 1.21 Whervpon also wee may yet furthermore truely hold affirme that both the old Testament the new or the law as it is generally taken the Gospel the doctrine of Moses and the doctrine of Christ they doe containe but one the same coueaÌ„nt of Gods free fauour mercy euer since the fall of mankind toward all his elect whither Iew or Gentile One I meane in substance as might be proued by many testimonies reasons out of the holy Scriptures according as M. Caluin that excelleÌ„t minister of the Gospel of God hath notably gathered and set them downe to our hand in the 9. 10. chapters of the second book of his Institutions the which M. Piscator also And M. Caluin againe vpon the 20 verse of the 24. Psal It is the Deuils crafte to dazell our eyes c. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospell Diaboliartis ficium est mentes
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌ„ce fruition of the most glorious euerlasting kingdom of heaueÌ„ It is true ExplicatioÌ„ and proofe as we may se it warranted vnto vs First concerning deliueraÌ„ce froÌ„ the guiltines of sin also froÌ„ the punishmeÌ„t therof Isai 53.4.5 Matt 1.21 Ioh 1.29 And from the wrath of God 1. Thes 1.10 Rom. 8.1 Col. 1.13.14 What Faith is Secondlie from the power and strength of sinne Rom 6.3.4.5.6 c. and chap. 8.2 c. Reade also Galat 1.4 and 1. Ioh. 5.5.19 and chapt 3.5.6 And from the crafte and subtiltie of sinne Ephes 4.20.21.22 and Iames. chap 1.14 with verse 18. Likewise from the power of the Deuill 1. Iohn 3.8.9 c. And ch 5. 18. Ephes 6.13 c. Rom 16.20 Iames. 4.7 and 1. Pet 5.8.9.10 And from his subtiltie 2. Corinth 2.11 and chapt 3. c. Thirdly for reconciliation reade Luke ch 2. 14. Coloss 1.19.20 and 1. Iohn 2.2 And for holines of life in the same chap verses 3.4 c. and Colos 1.21.22 and Luk. 1.74.75 And therwithall for peace of conscience Rom. 5.1 and chap 14.17 Philip 4.6.7 Heb 2.14.15 Finallie for the inheritance of the kingdome of heauen read Ephes 2 1.2.3 c. And Philip 3.20.21 Behold therfore the many and exceeding great benefites contained vnder this one of saluation the which is therefore worthily called the great saluation and the saluation of God infinitely exceeding all humane deliuering or sauing Heb. 2.3 Psal 50.23 and 119.41 Isai 45.15.16.17.21.22 and cha 46.13 and 49.6 and 51.5.8 and 59.16.17 and Gen. 49.18 And note here that these diuerse words of deliuerance redemption reconciliation and the rest they doe all serue to expresse but one and the same saluation manifoldly distinguished in diuerse respectes For as it is truely obserued Christ doth not onely saue vs by the merite of his death but also by the efficacie and power of his Spirit communicated vnto vs yea and euen by the communicating of his person in that it pleaseth him to dwell in vs most neerely to vnite vs to himselfe And in these 3. things saith learned Vrsinus Totum saluationis beneficium consistit the whole benefit of saluation doth consist The which while we duely consider in the seuerall branches of it ô howe ought it to affecte vs in a longing desire after it in pretious estimation of it in thankfulnesse to God our Sauiour for it But on the contrarie the want of the knowledge of it maketh manie to esteeme no more of this saluation then profane Esau did of his byrthright Wee are therfore to be so much the more carefull lest any of vs should fall into the same contempt of it It is lamentable to see the rifenes of this profane contempt and the notorious ignorance that is among those that goe vnder the name of Christians For aske them howe they looke to be iustified and saued they know no other way but by their good workes and by good praiers c This sheweth plainlie that such haue not as yet any thing at all truely learned Iesus Christ They vnderstand nothing in truth of the spirituaâ—l couenant of grace but altogether they dote after a couenant of workes which indeed is more naturall though now altogether aboue all power of naturall reach c. But whatsoeuer others doe let vs in the name of God according as wee are taught out of the word of God make most precious account of the couenant of grace and saluation by our Sauiour Christ alone in whom onely are opened vnto vs and in whom alone are to be found all the rich treasures of the kingdome of heauen Iustification and saluation onely by Christ HEere therefore before wee proceede any further I would gladly heare of you what our Sauiour Christ hath done for vs thus to iustifie and saue vs. What haue you learned out of the holie Scriptures to answere to this Question Our Sauiour Christ hath for the procuring and purchasing of our perfect iustification and saluation Answere perfectly fulfilled the righteousnes of the whole lawe of God for vs in the whole course of his life and by his death hee hath paide the full redemption and as it were the Fine and Ransome or penaltie of all our sinnes to the ende that both the guiltinesse and punishment being layde vpon him they might be remoued and taken away from vs Iustification and saluation onely by Christ and also that his perfect righteousnesse and the whole merit and worthinesse of his death might through the grace of God be freely imputed and bestowed vpon vs. ExplicatioÌ„ and proofe The proofes which may serue for the confirmation of this Answer haue bene already set downe by vs not long since so that now wee need the lesse to stand to repeat them againe Onely let vs yet once more by this occasion so consider of the true nature of iustification and of the righteousnes which is by faith that it beeing well vnderstood of vs yea throughlie settled and rooted in our heartes wee may by no subtiltie of aduersaries be remoued from this most heauenly and comfortable truth euen a chiefe principle of the Gospell of our Sau Chr For what else I pray you to think vprightly of the matter may the righteousnes and iustification of faith in Christ possiblie bee then the apprehension of that wherby Christ hath iustified vs And what can this bee beside the holinesse of his nature the righteousnesse of his life and the Sacrifice and Redemption of his death Wherefore as was said before so wee say againe that as wee doe iustly remoue iustification from our own works so also doe wee euen from faith it selfe so farre as it may be esteemed an action or worke from vs or rather from the spirit of God which is giuen vnto vs of God and we whollie ascribe it to our Sauiour himselfe in respect of that onely which he hath wrought and suffered for vs it being passiuelie as we may say receiued apprehended of vs. For faith is but as the hand or tunnell of our empty soules to receiue the water of life and saluation which God of his meere grace and mercie poureth into vs. For as M. Caluin saith notablie well Fides nihil ad Deum affert quin potius hominem vacuum inopem sistit coram Deo vt Christo eiusque gratia impleatur Quare passiuuÌ„ est opus vt ita loquar cui nulla potest rependi merces Nec aliam confert homini iustitiam nisi quam a Christo accepit That is Faith
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
were the Christ that should come or whether they should looke for another or no. But how may this be accounted a witnes Question giuen of our Sauiour Christ and for a confirmation that he is the true Christ when as it may seeme rather to be a recalling or recanting of all his former ministerie and testification into question and doubt Answere That Iohn was in no doubt at all himselfe but remained the same man in prison that he was before in the time of his libertie our Sauiour Christ doth plainely confirme as it followeth in the same places of holy Scripture Explication and proofe Our Sauiour doth so indeede For as he saith euen to preuent this doubt Iohn was no reed shaken with the wind but a Prophet yea greater then a Prophet c. These words make it plaine that Iohn sent his Disciples to our Sauiour with such a message not for that he himselfe was in any the least doubt of it but for their confirmation whom he sent and for the confirmation of many other from that answere which our Sauiour should giue This doubtles was the holy and wise purpose of Iohn in this practise of his And he taketh a very fit occasion giuen him vnto it by that report which his Disciples brought vnto him of the great works which our Sauior wroght And beside what more excellent way might he haue taken being shut vp himselfe then to direct his Disciples to vse their libertie in making resort to him by whom onely all true libertie redemption and saluation is to be found and who alone was able to put them out of all doubt and to establish them in the true faith Thus therefore â—he holy deuise of Iohn in sending his Disciples to our Sauiour was not of doubtfulnes in himself but to deliuer theÌ„ froÌ„ their doubting In which respect it is worthy to be marked of vs how our Sauiour did most excellently fit his answer and how God also by his diuine prouidence so disposed that at the very time when Iohns Disciples came to our Sauiour they found him working many and great miracles Luke 4.7.21 Then the which nothing could be more auailable to perswade them of that truth whereof they were in doubt according to that which we reade Iohn 10.41.42 Manie resorted to our Sauiour and said Iohn did no miracle but all thinges that Iohn spake of this man were true And many beleeued in him there And thus we haue by the grace of God collected gathered together the manifold testimonies of Iohn the Baptist tending all to the manifestation of our Sauiour Christ at the time of his entrance into his publike estate and condition of life The fruit also whereof was mentioned euen now in that they acknowledging all things to be true which Iohn spake of our Sauiour they beleeued in him and were no doubt thereby induced so to doe as were many thousands more From this whole discourse concerning Iohn the Baptist and his ministery we may iustly conclude now as was affirmed at the first as well from the prophecies which went before of him as by the historie shewing the accomplishment thereof that he was in speciall manner ordained and prepared sanctified furnished and authorised by God himself to be a most notable honourable instrument of his to this excellent end and purpose that he might be a speciall witnes of the comming of the true Messiah our Lord and Sauiour into the world according to that which we reade in the Euangelist Iohn ch 1. verses 6 7 8. who writeth thus of him There was a man saith he sent from God whose name was Iohn The same came for a witnes to beare witnes of the light that is of Christ that all men through him might beleeue He was not that light but he was sent to beare witnes of the light So that now there remaineth nothing to be said further of Iohn in this our exercise but that he who was so famous and faithfull a witnes to and of our Sauiour Christ in his life time was honoured of God with the crowne of martyrdome by his death in that he died a most constant holy witnes both of the iustice of the law in that speciall reproofe of Herod for the which hee was put to death and also of the righteousnes of faith in Christ to whom hee sent his Disciples as vnto the onely true Messias and Sauiour not long before the same his death Reade Matth. 11.2 c. And somewhat more fully Mark 6.14 c. But touching our selues and all other this addition we may make and truly affirme that in so much as God hath sent so singular a witnes to the appearance of his Sonne whosoeuer doe not beleeue in that Christ to whom Iohn the Baptist gaue testimonie cannot possibly beleeue in the true Christ And not onely so but this also may we truly affirme that whosoeuer will not be carefull more and more to confirme and strengthen their faith in the true Christ from the same testimony of Iohn the Baptist they doe neglect a fundamentall prop and stay thereof as may be euident both by the diligent record of it by euery one of the Euangelists as we haue seene and also by the often repetition thereof in the sermons and speeches of the Apostles as wee may reade Act. 10.37 and ch 11.16 and ch 13.24.25 and ch 19.4 Yea so that ch 1. verses 21.22 when an Apostle was to be chosen in the roome of Iudas such a one onely is prescribed to be eligible and as we may say capable of the holy office of Apostleship as had bin acquainted with Iohns ministery To God therefore be all singular praise and honour and glory from vs and his whole Church for this so excellent a witnes and Martyr of his and of our Lord Iesus Christ And he vouchsafe also to giue vs the right vse of this so worthie a testimony among other of his holy Prophets and of the Apostles of our Sauiour Christ that our weake and doubtfull hearts may be more and more established in the faith of the same our onely true and alone Sauiour to whom with the Father and the holy Ghost be all honour and glory now and for euer Amen ANd thus from the discouerie and manifestation of our Sauiour Christ at the time of his entering vpon his publike estate and condition of life we come to inquire of this most excellent part and remainder of the same his life as of that whereunto all the former discourse and preparatorie ministerie of Iohn the Baptist tended For albeit euery part of the life of our Sauiour as hath beene already declared is reuerendly and religiously to be regarded of vs euen from the time that he was first put into swadling clothes yet most of all is the latter part to be chiefely pondered and weighed as that wherein hee executed and performed in speciall manner all the parts of his most holy office of his Kingdome Prophetship and
And when he was accused of the chiefe Priestes and Elders hee answered nothing 13 Then said Pilate vnto him Hearest thou not how many things they lay against thee 14 But hee answered him not one worde insomuch that the Gouernour marueiled greatlie ExplicatioÌ„ Thus indeed it followeth in the Euangelist Matthew concerning the proceeding and course of the sufferings of our Lord Iesus Christ Neuertheles we may not altogither neglect that which he inserteth betwixt the condemnation which passed vpon our Sauiour Christ by the iudgement of the Councill of the Iewes so farre as they might proceede against him that is to conclude and set downe an Acte in register as it were that they iudged him worthie to dye to wit as a blasphemer and betwixt the first examination before Pilate that Iudas who had betrayed our Sauiour Christ seeing him to be condemned repented himselfe that is to say beeing now conuicted in his conscience that his fact was damnable because he had betrayed innocent blood is swallowed vp with a despairing sorrow and therfore bringeth againe the money that he had receiued of the chiefe priestes and elders for the rewarde of his iniquitie and confesseth his sinne not with godlie sorrowe but in a seruile terrour and confusion of his soule a iust reward for so horrible a Traytour and most desperately and wofully hangeth himselfe Matth 27.3.4.5 For casting himselfe downe head-long with great violence from that gibbet as it were which he had chosen to dispatche himselfe withall he burst in sunder in the middest so that his bowells gushed out as wee read Acts 1.18 But of the particulars of this heauie iudgement of God and all things to be considered therein as also how the Scriptures were fulfilled in this wrath which fell vpon Iudas and in those thingeâ— which followed vpon the restoring of the money in that the chiefe priestes c bought a potters field therewith as it followeth Matth 27. verses 5.6.7.8.9.10 wee will not stay nowe because the sufferinges of our Sauiour Christ requireth all the time that wee may well spare at this present for the more thorough opening of them But in the meane while the Testimonie of a chiefe aduersâ—rie to the clearing of our Sauiour Christ and that with the condemning of hâ—msefe as hauing no cause at all wherfore he should be moued to deale treacherously against him as if he had bene worthy to haue bene deliuered as an offender to the sworde of the magistrat and the same testâ—monie also confirmed by most heauie punishment and vengeance of God vpon the Traitour it may iustlie be of no small weight with vs to confirme th'innocence of our Sâ—uiour Christ euen from heauen it selfe The which iudgemâ—nt against the traitour was likewise an euident declaration of the singula loue which God the Father did beare to our Lord Iesus Christ his Sonne euen in that hee was the Sonne of mâ—n although he setting himselfe in the stead of vâ— sinners did beare the hatred and curse of our sinnes For it was vnpâ—ssibâ—e that the Father should not most perfitlie and most constantlie loue hiâ— Sonne yea euen in respect of his humane nature in that he was therin perfectlie holie and righteous and in all things obedient to the Father and chieflie because of the most neare vnion therof vnâ—o the diuine nature It was vnpossible a so that God though in his diuine iustice permitting yea ordayning and appointing that all these things should be thus disposed to these most holie endes which hee of his infinit wisedome and mercie intended should not therwithall most perfectly hate and abhorre all the malâ—tious enemie persecutors of our Sauiour Christ and all their wicked and vniust proceedings against him Whereof this one iudgement against Iudas was a shewe-token portending like heauie iudgement against thâ—m all in due time whosoeuer should not by another manner of repentance then was the repentance of Iudas preuent the same These things therefore thus obserued in way of an interim let vs nowe returne to goe forward to inquire of the rest of the Sufferinges of our most blessed Sauiour Wherâ—n because the Euangelists Mathewe and Marke are very briefe as toucâ—â—ng those that belong to his examination before Pilate and also doe altogetâ—er omit his examination and sâ—fferings before Herod we wil repaire to th' other Euangelistes Lâ—ke and Iâ—hn for our further supplie in this behalfe and that euen to th' end wee may so neaâ—e as we can consider of all things in such order as they fell out against our Sauiour Question Howe may wee orderlie proceede Answer In this parte of the Storie th'Euangelist Iohn is first as wee read chapt 18. verses 28.29.30.31.32 Question Reheaâ—se the wordes of the Euangelist Which are they Answere 28 His wordes are these Then ledde they Iesus from Caiaphas into the Common hall Now it was morning they themselues went not into the Common hall lest they should be defiled but that they might eate the Passeouer 29 Pilate then went out vnto them said what accusation bring ye against this man 30 They answered and said vnto him if hee were not an euill doer wee would not haue deliuered him vnto thee 31. Then saide Pilate vnto them Take yee him and iudge him according to your owne lawe Then the Iewes said vnto him It is not lawefull for vs to put anie man to death 32 It was saith the Euangelist that the worde of Iesus might be fulfilled which hee spake signifying what death he should die ExplicatioÌ„ In these wordes the Euangelist S. Iohn repeateth that the chiefe priestes and the Elders hauing condemned our Sauiour Christ in their owne Councill and proceeded so farre as they could by their owne ecclesiasticall iurisdiction they do thenceforth deliuer him ouer to Pilate as it were to the secular power But they themselues hauing very ranke malitious and murthering hearts they will not forsooth go into the common hall the place of ciuill iustice lest they being verie deuoutlie minded to eat the Passeouer in th' euening of this day by the religion or rather licentious tradition of their owne custome the which by the law of God they should haue eaten th'euen before as our Sauiour Christ obeying the law had done with his Disciples should be defiled Pilate therfore as the Euangelist writeth yeeldeth so farre as to goe forth vnto them And carrying our Sauiour Christ with him he requireth as good reason led him to do what they had to say against him before he should giue any sentence Wherevnto as the Euangelist sheweth the Iewes answere in generall termes that if our Sauiour had not bene an euill doer or in more plaine sâ—eache in th' vse of our language a malefactor they would not haue deliuered him vnto Pilate presuming belike that Pilate should by and by haue approued of their proceeding and of the decree of their Councill without any further question But Pilate as one discontented and loath also to meddle in the cause would
I for my parte saith Beza had rather suppose that these words Ho sei trite about the third houre should be restored againe to his place in Iohn then these wordes Hosei hâ—cte about the sixt houre should be set downe in Marke For beside that c. And vpon Iohn cha 19.14 his words are these In vno codice scriptum inuenimus trite tertiâ quae vera est iectio vt ostendimus Mark 15.25 In one booke we haue found it writteÌ„ trite the third which is the true reading Thus much concerning the second thing which we are as was said to coÌ„sider in our present text of S. Iohn that is the time of the condeÌ„nation of our Sauiour Now thirdlie touching the message which Pilates wife sent to her husband according to the record of S. Matth when he was set downe on the iudgemeÌ„t seate we may iustlie account both the occasion of it which was her troublesome dreame wherby her thoughts were greatly cumbred and feared also the message it selfe to be so farre forth caused and directed by the prouidence of God that there might as well be an extraordinarie testimonie concerning the innocencie of our Sauiour touching himselfe as that Pilate dallying so notablie with his owne conscience and with the seate of iustice it selfe might be left the more without excuse What we should thinke furthermore concerning Pilates wife her selfe wee haue no further grouÌ„d then charitablie to hope that this trouble of her minde now might be a meanes of bringing her to the true faith of Christ afterwards The duty no doubt which she performed was in it selfe coÌ„mendable worthy the imitation of euery faithfull seruant of God according to that which we read Prou 24.11.12 Deliuer them that are drawne to death c. Fourthly touching Pilates last contention with the Iewes euen froÌ„ the iudgement seat that hee might set our Sauiour at libertie from the sentence of death whervnto it is verie likelie he was the rather incited by the former message of his wife we can iudge no otherwise of it then of the vnfaithfulnes of Balaam in another cause who looked in his deceitfull heart rather to the wages of vnrighteousnes then to the holie will and pleasure of God And so did Pilate he looked more to keepe himselfe from the displeasure of the Emperour to content satisfie the Iewes theÌ„ to please God by executing true iustice and iudgement in this most weighty cause as the issue will euidently discouer declare Fiftlie he confirmed or rather obfirmed an obstinate malice of the Iewes in most sauage wise vâ—tering it selfe by howling and yelling out Crucifie Crucifie him And againe wee haue no King but Caesar and charging Pilate that he was no friend to Caesar if he should let Christ loose And last of all His blood be vpon vs and vpon our children They shew themselues herein to be rather senselesse and woode beasts then reasonable and meeke spirited men as Dauid prophesied long before of them Ps 22.12 Many yong bulles haue compassed me mighty bulles of Bashan haue compassed me about They gape vpon me with their mouthes as a ramping and roaring Lion And verse 16. Dogges haue compassed me the assemblie of the wicked haue inclosed me c. Whervpon also it is euident how iustlie the Lord hath reiected and cast them off from being a people to h m seeing they reiected him from being their King and also hath brought all euill vpon them euen the reueÌ„ge of most innocent blood shed by them both vpon themselues and their children according to their owne wicked and furious imprecation as we shall haue further occasion to note afterward Yea and for a worthie punishment of their dissembling in renouncing anie King but Caesar as though they had bene singularlie deuoted to him when in truth they abhorred his gouernment the Lord hath not onely stirred vp Caesar to take seuere vengeance not many yeares after but also he hath scattered them from beeing a Nation and made them vassalls to euery King almost in all the world And thus according to the holy Prou cha 26. Hee that diggeth a pit shall fall therein he that rouleth a stone it shall returne vpon him In the sixt place the washing of Pilates handes howsoeuer it pleased himselfe who rather in a profane imitation of the superstitious washinges of the Iewes or otherwise it is worthilie to be accounted of vs as a vaine and absurd practise For to what purpose is it that he washeth his handes for a signe of his innocencie when hee mindeth forthwith to pollute and defile the same againe by imbruing them as it were in the blood of our Sauiour Verilie the washing of the hands is nothing before God so long as the conscience is defiled in his sight and the tongue also defiled by giuing forth a most vniust sentence as Pilate did For immediately vppon the outcrie of the Iewes before mentioned Pilate notwithstanding all former goodlie protestations whollie condescendeth vnto them as one most baselie seruilelie fainting yea cleane giuing ouer the defence of the most holie and righteous cause and Person that euer was called in question before the iudgement seate of any mortall man But it m y be some will say Pilate is to be excused because he was after a sorte enâ—orced by the importunity of the Iewes to do that which otherwise he would nâ—t haue done We answere no Pilate is at no hand to be excused Foâ—â—e â—n the coactâ—â—n were the sinne of the Iewes yet Pilates yeelding 〈◊〉 â—â—ttle purpose iustice was his sin alone and not theirs So likewise it 〈…〉 for our sâ—lâ—es to say as Adam did The womâ—◠〈…〉 I did eat Or as the woman did The Serpent deceiued me For God doth iustly proceed to giue sentence for all that they alledged seeing they consented to sinne Neither enticing nor terrifying can excuse if a man by any meanes giue consent And therfore it is expresslie said that the fearfull and vnbeleeuing shall haue their part in the burning lake if they repent not of their sinne c. Reuel 21.8 Coaction or inforcing to an action in it selfe euiâ—l is onely then excusable when the partie coÌ„pelled hath no way yeelded to it but cleane against his will hath ben constrained to do that which he constantlie resisted to the end as if one stronger then himselfe should forcible bowe his arme and hand to wound or stabbe his deare friend But as touching Pilate his arme was strong enough to haue resisted all the force of the Iewes if he had not bowed it of himselfe Or if he had found it to weake to haue repressed them it had bene a thousand fold better for him to haue died himselfe for Christ then to haue ben their vassall to the vniust murthering of him It is true indeede that the most strong and righteous arme of the Lord had a most soueraigne and ouerruling stroke in all these things but wee speake nowe what was the
ridiculous and vnsauorie iest For by occasion that our Sauiour speaking in the holy language or in the Syrian tongue of neare affinitie with it calleth him Eli that is my God and doubleth his speech see say they he calleth for Elias and so they tosse this speech one to another as though they should say he calleth vpon God but he may as well looke for helpe from Elias as thinke to find helpe with God The name of Elias is indeed a word that signifieth God yea the Lord my God the which no doubt was giuen vnto him as a profession of the faith of his parents according to the couenant which God made with his people to be the Lord their God Elijah The Lord is my God And our Sauiour doth in his words in special maner looke to the promises of God made to him as the ground of his couenant toward his people but nothing at all to the person of Elijah If it had bin his pleasure to haue come downe from the crosse he would haue done it without the helpe of Elijah Let vs therefore leaue these scorners branded for euer with their owne iust reproch for this petulancie and wanton mockerie in so graue a matter as this was aboue all other that they had to deale with And let vs by beholding their shame take warning that we do neuer thinke or speake lightly of any of the graue matters and mysteries of God but cleane contrariwise let vs by all meanes both by thought word and deed giue all the honour and glory that we can vnto them and specially in respect of those things which doe concerne our most reuerend and blessed redemption NOw let vs come to the second speach of our blessed Lord and Sauiour which was this I thirst A short speech indeed but that which containeth matter of great and large moment as we may perceiue by that report which the Euangelist Iohn maketh of it as hath beene rehearsed before Let vs therefore from his report consider of it We cannot denie but the vineger was giuen to our Sauiour in mockerie rather then of good will to quench his thirst answerable to their deriding speeches at the same time as wee haue alreadie seene And like enough that they might euen of purpose offer him their vntooth some potion to drinke oftener then once to molest and trouble him therwithall But seeing we haue already taken our leaue to leaue them with their wicked scoffings let vs now looke onely vnto the most graue and holy mind of our Sauiour in these words I thirst according to that as was said which the Euangelist Iohn maketh report of them vnto vs. He therefore giueth vs plainly to vnderstand that although our Sauiour Christ could not but thirst and that from a most vehement and continued drought more vehement then that of Sampson Iudges ch 15. verse 18. or then Dauids thirst 2. Sam 23. verse 15. he hauing passed through many most hote and tedious brunts for so many houres both on the crosse and before his fastening therevnto yet that hee might in complaining of his most naturall and vehement thirst make it manifest that he thirsted more to doe the will of God and to procure our saluation then to take any bodily refreshing the Euangelist Iohn telleth vs that he spake of his thirst to the ende that the Scripture might be fulfilled in this behalfe And that for the same cause he did now tast of this vnpleasant drinke though he had refused before to tast of it So then it appeareth plainely that our Sauiour was most willing to indure the vtmost of that crosse which was laid vpon himselfe and whereunto he was afterward fastened to the end he might make a full satisfaction for our sinnes that there might be no after reckoning no not so much as for one farthing as we may say vnpaied rather then in the least thing to seeke his owne priuate and naturall reliefe And this is a very weightie and worthy matter for vs all very diligently and thankefully to muse and meditate vpon as wee shall haue occasion in the comforts and duties to call to minde againe But in the meane while for the clearing of this point let vs not neglect the diuine prouidence of God whereby it came to passe that these scorners in vsing their diligence though mockingly to reach our Sauiour vineger did fulfill that which was foretold almost a thousand yeares before by the spirit of prophesie as we read Psal 6â— 20.21 Rebuke hath broken my heart and I am full of heauines and I looked for some to haue pitie on me but there was none and for comforters but I found none For they gaue me gall in my meate and in my thirst they gaue me vineger to drinke This was indured of Dauid to speake metaphorically and typically for he found a hard diet from the hand of his persecutors but it was really and properly fulfilled in our Sauiour Christ Thus much for the interpretation of the second speech THe third followed immediate after that hee had receiued that is after that hee had drunke the vineger that was reached vnto him by a sponge put vpon an hyssop or as some doe thinke rather vpon a Rosemarie stalke lengthened as Matthewe and Marke declare by a reed Piscator in Ioh cap 19.27 in Scholijs a cane reed as it is like whereunto the end of the stalke was put that it might be long enough to reach vp to the mouth of our Sauiour vpon the crosse The speech of our Sauiour was this It is finished A short speech like to the former and of the like weight of a more large and generall extent as we are now to consider For it containeth a most large and holy testimonie euen from the sacred mouth of our Sauiour who is the truth it selfe that all things appointed of God to be indured of him in his passion were now at the last point yea that all whatsoeuer was either foretold by the holy Prophets or prefigured in the lawe were now fulfilled euen vnto the point of death So that nothing remained at this instant for the perfecting of the most holy sacrifice which he was to offer vp for the satisfaction of Gods iustice and for the eternall redemption iustification and sanctification of all the elect of God but euen the last act as we may say of the passion which was death it selfe and therein the surrendering vp of his soule into the hands of his Father So that here wee haue a most full and perfect ground to proue the absolute perfection of the sacrifice of our Sauiour Christ in that hee offered vp himselfe to be a propitiation for our sinnes and for the sinnes of all the elect from the beginning of the world to the ende thereof when once he had died the death For now there was nothing else remaining as we may say but the actuall passion of death it selfe But the consideration of this perfection of the sacrifice wee will
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
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
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
the Patriarks and Prophets c. are commended by the Apostle in that 11. ch to the Heb. And of Abraham our Sauiour himselfe saith that hee saw his daies that is his comming into the world and reioyced Abraham no doubt saw this day of Christ no otherwise then by the eyes of faith Ioh. 8.56 Meichi-sedech was a type and figure of Christ in which respect Abraham paid him tithes Ge. 14.18 19 20. Heb. 7.1 c. Iaakob also prophesied expresly of the coÌ„ming of Christ giueth to vnderstand plainly that he should take our nature and be borne after the manner of all other men that he should be the great King Gouernour of the people of God Gen 4â— 10 For he saith The scepter or tribe shal not depart from Iudah nor a lawgiuer from betweene his feete vntill Shiâ—o come and the people shall be gathered vnto him Yea the chiefe scope and argument of the whole booke is after the generall promise of the Messiah to shew vnto what people the comming of this Messiah was peculiarly restrained vntill the fuâ—nesse of the Gentiles should come in as also of what tribe he should descend according as it is written Iohn 4.22 in a conclusion vttered by our Sauiour himselfe Saluation is of the Iewes And it is most worthy to be obserued euen from the beginning that insomuch as hee that was promised to come of the naturall posteritie of man and to be borne of a woman should be able to vanquish the mighty power of the diuell that great wicked Angell and all his company who through sinfull conspiracie and lifting of themselues vp against God fell from their first estate and lost all that goodnes and blesâ—ing which they had though they doe still retaine a mighty power to doe much mischiefe so farre forth as they be not restrained by the almighty and gratious powâ—r of God and of our Sauiour Christ it is I say most worthy to be obserued that it is not obscurely signified from thiâ— very beginning that he is the Sonne of God more mightie then all Angellâ— and therefore also very God insomuch as of all creatures the Angells doe excell in strength as we read Psal 103.20 This eternall Godhead of our Sauiour was figured in Melchisedech according to the interpretation which the Apostle giueth thereof Heb. 7.1 2 3. Likewise that Angel called Iehouah to whom also Abraham praiâ—d Gen. 18.13 17 c. he was our Sauiour Christ the eternall Sonne of God though not yet at that time manifested in the flesh And it was the same Angel with whom Iaakob wrestled by praier with teares and whom he calleth by the name of God Gen. 32.24 c. Hos 12.4 it was Christ Thus in Genesis Moses writeth of our Sauiour Christ Exodus In Exodus the Passeouer beside that it was ordained for a memoriall of Gods mercy in his sparing of his people the Israelites wheÌ„ he smote the first borne of the Egyptians to the end he might deliuer theÌ„ out of their cruel bondage it was to them a type figure of christ by whose blood to be in due time offered vp vnto God they did by faith obtain forgiuenes of their sins according to that of the Apostle Christ was the Lamb slain from the beginning of the world And againe Behold the lambe of God which taketh away the sinne of the world According also to that of the Apostle Paul 1. Co. 5.7 Christ our Passeouer is sacrificed for vs. And Ioh. 19 36. Not a bone of him shal be broken And therefore also it is said Heb. 11.28 that Moses through faith ordained the Passeouer and the effusion of blood Moreouer the morall law was giuen to shew men their sinnes and damnation and consequently to point the Israelites and so our selues also to Christ for our deliuerance And therfore it is said to be our Schoolemaister to bring vs to Christ Gal. 3.24 And Rom. 10 4. Christ is the end of the law To the same purpose also was the whole ceremoniall law more directly giuen to the Israelites both sacrifices and sacraments the Tabernacle first after the Temple with all the furniture thereof Arke Mercy-seat Cherubims c. Finally the Angell in whom was the name of God and is called Iehouah who went before the people out of Egipt and led them through the wildernes c. he was our Sauiour Christ the second Person of the holy Trinity ch 13.21.22 and ch 14.19 and ch 23.20.22.23 and 1. Cor. 10.9 Now of the sacrifices Leuiticus the third booke of Moses Leuiticus is a more cleare declaration in setting down the lawes of the sacrifices and of the offering of them by the Priests yea and by the high Priest himselfe who was a speciall type or representation of our Sauiour among them The which sacrifices in that they were slaine they were not only shadowes of the death of our Sauiour but also of the fruit of his death in that the blood of the beasts was sprinkled to assure the people of the remission of sinnes by faith through the blood of Christ Heb 9 13 14. c. Read also Exod. 24.4.5.6.7.8 And further in that with these slaine sacrifices some were adioyned to be offered at certaine times which were goe let away aliue so to carie away the sinnes of the people as the scape Goat Leuit. 16.5 c. 22. and the liue sparrowe ch 14.49 c. 53. The which as it seemeth did point vnto the resurrection reuiuing of him that was indeed to die for the sinnes of the people but should thence-forth liue for euer an intercessour to make good vnto his Church whatsoeuer he should purchase by his death They had also sacrifices of thankesgiuing and peace offerings tending to the same end Thus much for a tast how Moses writeth of our Sauiour in the booke called Leuiticus Let vs come to Numbers In Numbers Numbers the rocke which Moses writeth of out of the which water flowed for the refreshing of the people in the dry wildernes it was a type of our Sauiour Christ and of that spirituall refreshing which the soules of his people haue by him Like as also was the Manna to declare vnto vs that he is was from the beginning to all true beleeuers the perfect food and nourishment of them both bodies and soules to euerlasting life For thus the Apostle Paule interpreteth the signification of these things the which no doubt were known to the faithfull in Israel though not so clearely as they be now 1. Cor. 10.1.2 3 4.9 It is true that many did not beleeue and therfore made not the right vse as appeareth in the same place and Iohn 6 32 c. But all were not such The brasen serpent also which Moses writeth of yea and set vp in the wildernes according to the commandement of God it was a type of our Sauiour Christ to be crucified shewing also the fruite of his death in our deliuerance from
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospâ—â—itie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and â—angling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem ExplicatioÌ„ As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his dâ—btor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ— God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
wide open for the preaching of the Gospell to euerie people and Nation vnder heauen 4 Fourthly by the power of the resurrection of our Sauiour wee are quickened to newnesse and holinesse of life 5 Moreouer by the vertue of the same we are strengthened and confirmed to all holy constancie in the faith and seruice of the Gospel vnder the blessed hope of immortalitie and heauenly glory 6 Furthermore we haue by it a setled cōfort against the vncertainty of our fraile transiterie life yea against all the troubles of it and against death it selfe and all the terrors and dismayings thereof seeing our Sauiour hath perfectly vanquished and ouercome them for vs. 7 And yet more then these the resurrection of our Sauiour is a reall confirmation that our bodies though they must die in corruption weakenesse and dishonour as naturall bodies for a finall conuiction and farewell of sinne yet they shall by the sauing power of the resurrection of our Sauiour Christ bee raised vp againe and made spirituall bodies incorrupt and glorious neuer to returne to corruption againe 8 The resurrection of our Sauiour is also an euidence that be is ordained of God to be the iudge of the world 9 Finally it is a most pregnant confirmation and application of all the fruits and benefits which he hath purchased for vs by his death and by all other his manifold sufferings going before the same Explication and proofe The resurrection of our Sauiour is indeede as the sealing vp of all these fruits and benefites vnto vs and therefore it may well be exceedingly comfortable vnto vs and his whole Church For as our Sauiour died not in the state of a priuate man but in the behalfe of the Church so also did hee not rise againe so much for himselfe as for the benefit of it But let vs see some proofes of holy Scriptures for these things For the proofe of the first part of this answer we may read Rom. 1.3 4. And 1. Pet. 1.21 where the resurrection of our Sauiour is alledged for a proofe that he who is our Sauiour is the Sonne of God And that it is furthermore a proofe that he is the promised Messias it is euident in that it is an accomplishment of the former prophesies which were giuen forth thereof as we saw before and may iustly here call to minde againe Psal 16. Isai 53.8 c. and chap. 55.3 Our Sauiour himselfe also before his death foretolde the same as a signe and confirmation thereof Matth. 12.39.40 Iohn 2.18.19 Reade also chap. 20.9 And in the Law the scape goate and the liue sparrow let loose may well be accounted figures of the resurrection and so the resurrection an accomplishing of the same as the slaine goate and killed sparrow were figures of his death Leuit. 14.4 5 6 7. And chap. 16.5 6 7 8 9 10. as was obserued once before For the proofe of the second part reade Rom. chap. 4. verses 22 23 24 25 26 where note that the Apostle affirming that our Sauiour being deliuered to death for our sinnes is risen againe for our instification hee maketh the imputation of his righteousnesse and our iustification one and the same thing So that to be iustified in the sight of God is to haue the righteousnesse of our Sauiour Christ imputed to vs who hath perfectly fulfilled it on our behalfe euen as he was perfectly sanctified of God himselfe to that end according as it is nearely lincked with it Rom. chap. 1. verses 3 4. alledged before Declared mightily to be the Sonne of God touching the spirit of sanctification by the resurrection from the dead And as we reade 1. Tim. 3.16 God manifested in the flesh iustified in the the spirit Yea all the places alledged before to shew that our Sauiour was raised vp from the dead and exalted by the hand of God himselfe they are so many proofes that by his holy verdict his iustice is fully satisfied and that our Sauiour hath procured our perfect Quietus est from all our sinnes For if any one of our sinnes had not been fully satisfied for by him who was made sinne for vs or if any thing had beene wanting touching our Sauiour his owne holinesse and righteousnesse God would neuer haue raised him vp nor acknowledged vs to bee made the righteousnesse of God in him But now our Sauiour being declared to be perfect iust holy by the spirit of righteousnes sanctificatiō bearing witnes thervnto by his resurrectio on our behalfe as before wee are hereby assured that we haue our full discharge whenas otherwise wee should haue beene still in our sinnes 1. Cor. 15. verses 17 18. Reade also Act. 13.37 38 39. And Rom. 10.4 5 6 7 8 9. And 1. Pet. 21. A good conscience looketh to the resurrection of our Sauiour for the setling of the peace of it And Philip. 3 8 9 10. This is that vertue of our Sauiour which the Apostle Paul so highly valueth aduanceth that in comparison of it he counteth all things dung and meere losse Yea this is that life which he liued in Christ or rather which Christ liued in him according as it is said The iust shall liue by faith to wit in the apprehension of Christs righteousnesse thus manifested by his resurrection to be their owne through the most gratious imputation of God Gal. 2.19 20 21. Rom. 1.17 For the proofe of the third part of the answer reade Iohn 7.38 39. and chap. 20. verse 21. the ordination of the Apostleship and ministery of the Gospel Reade also Luke 24.47.48 49 Acts 2.17 18 32 33. And 2. Tim. 1.9 10 11. These things indeede were not performed till after the ascension neuerthelesse the resurrection made way and was as the first step vnto it For the proofe of the fourth part reade Rom 6.4 5. 2. Cor. 5.14 15. Eph. 1.19 c. and chap. 2.1 Acts 3.26 and chap. 5.31 Colos 2.12 13. and chap 3.1 c. This rising vp to newnesse of life is called the first resurrection Reuel 20.5 And it is the way to attaine vnto the second For let vs note well that albeit God doth fauourably behold vs in Christ onely for our perfect iustification before him yet this is no dispensation to vs that we should continue in sinne but it calleth for sanctification at our hands without the which no man shall see the Lord as we reade Heb. 12.14 And it is also necessary for vs to the end that from the fruits of our sanctification we may haue the comfortable perswasion of our iustification Rom. 6.1 c. And that we are elect and chosen to saluation 2. Pe 1 10. Yet so as we must in no part relie vpon our owne holinesse or works which will alwaies be failing and vnperfect but on our Sauiour alone by whom we are iustified For proofe of the first part reade 1. Pet. 1.3 4 5 c. Blessed be God euen the Father of our Lord Iesus Christ who according to
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
one of his hundreth and seuen and twenty Prouinces So no doubt the reward and aduancement which proceedeth of the most free and infinite bountie of the Lord our God to the setting forth of the most perfit glorie of his grace it is infinitely aboue that which any man though he had a meritorious facultie and power were able to deserue at his hands We are the rather thus to admonish and ground our selues from the present wordes of our Sauiour to the end we may the better vnderstand that which followeth in the reason or rule of this part of the iudgement and that we may not be misled by the false interpretation of any that contend for iustification by the merit of works Neuerthelesse before we goe from these words Come ye blessed of my Father we are to stay a while longer to obserue other most sweete and comfortable instructions from the same And first in that our Sauiour sheweth that hee will most louingly call and incourage those that be of his sheepfold to come vnto him and to take possession of the kingdome prepared for them he sheweth that he will be then of the same gratious minde which he was of while he was vpon the earth in that he incouraged all humbled and distressed soules to come vnto him as wee reade Matth. 11.28 Come vnto me all ye that are wearie and laden and I will ease you For as he promiseth so will hee then performe to call all such to the eternall possessiō of that rest which he promised to beginne in thē here And it is to singular purpose that our Sauiour certifieth vs that he will in this gratious manner inuite and incourage all true beleeuers to the possession of this glorious kingdome because he knoweth that they will retaine this constant iudgement of themselues that they are vtterly vnworthy of if saue onely from the free grace and mercie of God through the alone worthinesse of their Sauiour This therefore shall be the accomplishment of that incouragement which he gaue to his Disciples before as we read Luke 12 32. Feare not little flocke for it is your Fathers pleasure to giue you the kingdome Yea euen that kingdome which is onely in truth in full perfection worthie the name of a kingdome because all other kingdomes here in this world though they be rich and haue many pleasures yet they are full of manifold griefes and vexations euen to the Kings themselues they are also subiect to impouerishment to all calamitie and desolation Onely this kingdome of our Sauiour shall be replenished with true durable and perfect riches and glorie for euermore And further more that this most glorious and incomparable kingdome of God shall be giuen to all true beleeuers of the free gift of God in way of inheritance through adoption not of purchase or by any desert it is euery where confirmed in the holy Scriptures according to this testimonie and canonicall direction of our Sauiour And namely Acts 26.18 That they may receiue forgiuenesse of sinnes saith our Sauiour to Paul and inheritance among them which are sanctified by faith in me From the which ground and warrant saith the same Apostle Paul Rom. 8.15 16 17. Ye haue receiued the Spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that wee may also be glorified with him For I account that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. Now if the sufferings of martyrdome for the testifying of the truth be not worthy what obedience of any other worke may be accounted worthy It is therefore by inheritance and that by adoption as the Apostle teacheth For the holy spirit of God is the proper assurance of it vnto vs and not any worthinesse of our selues or our workes Ephes 1.13.14 and chap. 4.30 and 2. Cor. 1.22 Reade also Gal. 3.18 This inheritance is not of the law but by promise And Colos 3.24 it is the reward of inheritance by the gift of Christ and not the reward of a hired seruice And 1. Pet. 3.9 The children of God are called to be heires of blessing Likewise Heb. 1.14 And chapter 9.15 Through the death of Christ they are called to receiue the promise of the eternall inheritance This inheritance to the liuely hope whereof weare of the aboundant mercie of God the Father of our Lord Iesus Christ begotten by the resurrection of Iesus Christ from the dead it is an inheritance immortall and vndefiled which fadeth not away but is reserued in heauen for vs. 1. Pet. 1.3 4. The riches of this inheritance is glorious aboue that we can fully conceiue Ephes chapter 1. verses 18 19. From hence therefore wee may conceiue in what sense our Sauiour calleth the children of God the blessed of his Father not in respect of the outward blessings of this life either riches or honour c but in regard of the inward graces of the holy spirit bestowed vpon them and because or this heauenly inheritance which is prepared for them according to that in the same chapter of the Ephesians verses 3 4. Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ As he hath chosen vs in him before the foundation of the world that wee should be holy c. as it followeth most notably in that chapter And whereas it was of the great mercy of God that it pleased him to create all outward blessings for mankinde at the beginning before hee created them O how much more infinite was his mercie that he knowing that man would soone forfet all his present blessings prepared for him for many thousands of his lost posteritie a heauenly kingdome replenished with all spirituall happinesse and blessing laid vp in store for them Verily wee cannot worthily blesse God neither shall all mankinde be euer able to yeeld him condigne and proportionable praise no not in all eternitie for this his blessing which is not onely to be infinite in continuance but also vnmeasurable in the greatnes and excellency of it Hetherto of the first part of the sentence or iudgement of our Sauiour for the acquiting and clearing of all true beleeuers against all both accusations of their owne consciences whereby they cannot but iudge themselues to be in themselues vtterly vnworthy of the glorious kingdome of God and to be but vnprofitable seruants c as also against the malitious accusations of the diuell our most malignant aduersarie not without cause called the accuser of the brethren and finally against the accusations of the children of this world who when they can conuict them of no grieuous iniquity whereof they haue not truly repented them yet doe vsually condemne
of our Lord Iesus Christ being the first in iudgement for their clearing shal thenceforth sit as it were vpon thrones with our Sauiour Christ to iudge the wicked According to that which we reade first concerning the twelue Apostles Matth. 19.28 29. And then more generally concerning other Christians 1. Cor. 6.2 3. and Reuel 2.26 27. and chap. 3 21. Thus then euen the very expectation of the comming of our Lord Iesus Christ to iudgement may iustly be very comfortable according as the Apostle Paul calleth the hope of this time a blessed hope Tit. 2.13 And whenas euen the first comming of our Sauiour into this world in his taking of our nature was comfortable in the hope of these blessings though the hope was more remote as we may say then much more comfortable may they be now in that the hope is more neare as wee may well vnderstand from that saying of the Apostle Heb. 9.28 Christ being once offered to take away the sinnes of many shall appeare the second time to them that looke for him without sinne vnto saluation Now therefore seeing the expectation of the comming of our Lord Iesus Christ to iudgement is thus comfortable in that he that shall be our Iudge will be our Sauiour and so much the rather by how much the day draweth more and more nearer it must needes follow that the comming it selfe shall be most comfortable of all to so many as shall at that day be found faithfull Question But in what respects shall it be so Answer This is euident from the due consideration of the ends of the comming the which haue beene alreadie for the most part mentioned to shew the comfort of the expectation of him in respect of the same his comming Explication They haue been so indeede For whereas the accomplishment of the iudgement which shall be consisteth partly in the remouing of all anoiances and hinderances of the happinesse of the elect children of God for euer and partly in the conferring of all good things in full perfection both for measure and also for the perpetuitie of them These good things haue beene more fully rehearsed and the euill things haue beene somewhat touched But it shall not be amisse for you to make a briefe rehearsall of either sort that vpon a new occasion wee may make some further supply of that which is yet wanting Question Which therefore are those ends for the which our Sauiour will come to execute his last iudgement Answer The good things which he will then conferre and bestow vpon his Church in full perfection for euer shall be these First the eternall redemption and saluation both of the bodies and also of the soules of all the elect of God Secondly the renewing both of the heauens and of all the earth according to the promise of our Sauiour wherein shall dwell righteousnesse for euer Explication proofe These indeed are the good things in their seuerall kindes which shall at that day be conferred bestowed vpon all the whole Church of God as we may call to minde from the 8. chapter of the Epistle to the Romans alledged before and Reuel 21.1 2 3 4 5 6 7. And then further 9 10 c. According also to that which we reade Acts 3.19 20. And 2. Pet. 3.12 13. Question Now which are the euill things or anoyances of the Church of God which our Sauiour will at his second comming vtterly suppresse and abolish so as they shall not anoy his Church and people any more Answer At that day our Sauiour will vtterly subdue and suppresse euery cruell Antichrist and Tyrant from off the earth yea and all the Diuells with Sinne Death and Hell that they shall thenceforth neuer haue any more to doe with any of the faithfull whom he will perfectly redeeme and saue out of all their hands Explication proofe That our Sauiour will then vtterly thus suppresse these aduersaries to the welfare and saluation of the Church it is plentifully testified 2. Thes 2.8 The Lord will consume the man of sinne with the Spirit of his mouth and abolish him with the brightnesse of his comming Yea so as it followeth in the same place that no power or craft of the diuell shall be able any longer to vphold him And this being spoken of the chiefe Antichrist much rather shall euery other be cast downe Reade also Reuel 18.1 3 c. And chapter 19. verses 20 21. And chap. 20.10 The Diuell that deceiued them was cast into a lake of fire and brimstone where the beast and the false Prophet shall be tormented euen day and night for euermore And chap. 21.4 But as touching the godly God will wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying The Duties neither shall there be any more paine for the first things are passed But as it followeth verse 8. the fearefull and vnbeleeuing the abominable and murtherers c. shall haue their part in the take which burneth with fire and brimstone which is the second death So then as the holy Apostle St. Paul writeth 1. Cor. 15. at that time shall be brought to passe the saying that is written Death is swallowed vp into victorie O death where is thy sting O graue where is thy victorie The sting of doath is sinne and the strength of sinne is the law But thanks be to God who hath giuen vs victorie through our Lord Iesus Christ And well also may it be said then according to that Isai 25. verses 1 4 8 9. O Lord thou art my God I will exalt thee c. Thou shalt destroy death for euer c. Lo this is our God we haue waited for him and he hath saued vs c. For this day shall to the godly infinitely exceed all the ioy of the deliuerāce of the people of Israel out of Egypt or of their return out of their captiuitie in Babylon c. Such therefore and so great euen aboue all estimate is the vse of this Article for the comfort of faith NOw let vs examine likewise of how great vse it is to make that most mightie challenge of speciall fruits of obedience which if doth as it were with the exceeding lowd and shrill blast of a trumpet call and cry out for at our hands to the end we might be sound meet partakers of so inestimable comfort for the present and both of comfort and aduancement at the last day euen for euer and euer For herein the holy Scriptures are very frequent and often and therewithall exceeding earnest as the diligent Reader cannot but he must easily perceiue and as we by the grace of God will henceforth indeuour in a good part to make it euident that it is so by calling to minde those things which we haue obserued in this behalfe Which therefore as wel as you may remember are the duties which haue beene shewed out of the holy Scriptures Question to belong