ch 22. verse 65. Behold therfore a spectacle for the time no lesse horrible then lamentable The Sonne of God standeth bound as a malefactor The grouÌd historie of his leading before Pilate before most sinnefull and wicked men a a Soueraigne Prince accused of Treason by rebellious subiectes he that is the glorious Truth accounted a blasphemer he that is innocent is smitten the Light of the world is blindfolded the Lord of Glorie is most vilely disgraced they most shamefully spit vpon his face who were vnworthie to kisse his feete he that was and is and shall be for euer most reuerend is derided scorned Finally he that had the right of all iust iudgement and the power of life and death he is condemned as vnworthie to liue c. Now moreouer and besides all these griefes and forcible causes thereof falling out in this second Act for we may not but think that our Sauiour Christ not onlie beholding but euen feeling this extreame wickednes and sustaining so great reproch at the hands of his owne people yea and that also vnder the managing of the high priest of God who by dutie ought to haue shewed himselfe a dutifull type and figure of Christ in all holines and righteousnes and to haue laied downe his miter and all his glorious robes before him we may not think I say but he was exceedinglie grieued at so extreame an impietie in his most holie and righteous soule farre aboue that Lot was vexed in beholding the vncleanlie conuersation of the Sodomites But yet moreouer and beside all this as wee beganne to say the fall of his owne deare Disciple Peter yea his great downfall whereinto he threwe himselfe in the time of this our most blessed Sauiour his dolefull and confused examination and sifting it was not the least part of his sorrowe as it appeareth by his turning backe and mindefull and admonitorie looking vpon Peter while he himselfe was in the middest of his trouble as we read Luke 22.61 And in verie deed the historie of Peters fall was verie lamentable as the holie Euangelistes doe describe the same as it followeth in our Text Matth 26. from the 69. verse to the end of the chap And Marke 14. from the 66. verse to the ende of that chapter And Luke 22. from the 54. verse to the 63. And Iohn chapt 18. verses 15.16.17.18.25.26.27 But it is not our purpose to stay vpon the particulars of this parte of the Storie but onely to touch this point of the increase of the sorrow of our Sauiour Christ by occasion of the same because wee hast to the rest of the sufferings of our Sauiour the which are th' argument of our inquirie at this time Thus much therfore shall suffice concerning the explication of the second Acte of this wicked Session of the Councill of the Iewes against our Sauiour Christ with the appurtenances thereof THe third Acte is yet remaining as it followeth in the beginning of the 27. chapter of Matthewe vnlesse wee shall call it a newe Session according as the Euangelistes Marke and Luke seeme more plainely to distinguish the same from the former as if there had beene some intermission for a while after they had wearied themselues in labouring a good parte of the night all that they could to tyre and weary our Sauiour Christ To the which ende let vs heare and compare the words of the holy Euangelistes together Question And first howe writeth the Euangelist Matthew Answer His wordes are these When the morning was come all the chiefe priests and Elders of the people tooke Councill against IESVS to put him to death And ledde him away bound and deliuered him vnto Pontius Pilate the Gouernour These are the wordes of the Euangelist Matthewe Let it not be tedious to you to rehearse likewise the wordes of the Euangelists Marke and Luke Question Which are they Answere Thus writeth th' Euangelist Saint Marke in the first verse of his 15. chapter And anonâ in the dawning of the day the high priestes held a Councill with the Elders and the Scribes and the whole Councill and bound IESVS and led him away and deliuered him to Pilate And the words of the Euangelist Luke are these chapt 22. verse 66. The grouÌd or historie of his examination or arraignâment before Pilate And assoone as it was day the Elders of the people and the high Priests and the Scribes came together and led him into their Councill c. And ch 23. the first verse Then saith the Euangelist the whole multitude of them arose and led him vnto Pilate Explicatio Thus then by the comparing of the Euangelists together it may seeme that the high Priest and the rest of the Councill made a new Session and consultation after some intermission And it may be after that they had cheared themselues to their mischiefe by eating some spiced cakes of wickednes and by taking a morning draught of the wine of violence according to that which we reade in the fourth chapter of the Prouerbs while their rude companie abused our Sauiour Christ And therewithall it may appeare also by that which the Euangelist Luke seteth downe verses 67.68.69.70 71. that they renewed the former adiuration of the high priest in the examination of our Sauiour Christ whether hee would stand to his former asseueration that he is the Christ the Sonne of God to the end they might make their euideÌce the more stroÌg in their accusing inditing of him before Pilate vpon some capitall crime For as it is furthermore euident by the Text this was the drifte of this last consultation added to the former And so the effect it selfe doth plainlie euicte For insomuch as they themselues had no power to giue capitall iudgement in matters of life and death therfore after they haue made sure in binding our Sauiour more stronglie then before they arise with one consent and being inuironned with the whole multitude they led him away and deliuered him to Pilate then chiefe Gouernour and Lord President among them vnder the Romane Empire Tiberius beeing then Emperour ANd thus wee are come from the sufferings of our Sauiour Christ belonging to his examination before the high priest and the Gouernours of the Iewes and therwithall of his condemnation so farre as they might condemne him vnto those that belong to his examination before Pontius Pilate Whervpon foloweth his inditement and condemnation before him but not vntill he was sent also to Herod to be examined of him c. Wherfore let vs nowe proceed to inquire of the ground and interpretation of these partes of the holie Storie Question And first howe doe the Euangelists describe vnto vs the examination of our Sauiour Christ before Pilate Answere It followeth thus in the Euangelist Matthewe chapt 27. verses 11.12.13.14 in these wordes 11 And IESVS stood before the Gouernour And the Gouernour asked him saying Art thou the king of the Iewes 12 IESVS said vnto him thou saiest it
so farre tormented for feare of common death that he should melt with bloodie sweate not be able to be comfortâd but by the sight of Angells whaâ doth noâ that praier thrise repeated Father if it be possibâe let this cup depart from mee proceeding from an incredible bitternes of heart shewe that Christ had a shârper a haâder battel then with ordinarie death And hence it appeareth that those ârâflers against whom I now dispute doe boldlie babble of things which they know not what they meane for thât they neuer considered what it is or of hoâ great importance that we are redeemed from the iudgement seate of God But this is our wisedome wâll to vnderstand how dearely our salua ion did cost the Sonne of God Now if any man do aske me whether Christ went then downe to hell when he prayed to escape death I answere that then was the beginning of it wheâby may be gathered how grieuous terrible torments he suffered when he knew that he stood araigned for our cause before the iudgment seat of God But although for a moment of time the diuine power of the Spirit did hide it selfe that it might leaue the fleshe to haue experience of the owne weakenes Yet it is meete that wâe knowe that such was the tentation through the feeling of sorrowe and feare that it was not against faith And thus was that fulfilled which is in the Sermon of Saint Peter Actes 2.24 that hee could not bee helde of the sorrowes of death because when hee felt himselfe as it were forsaken of God yet hee did nothing at all departe from trust in his goodnes And this doth that his notable calling vpon God declare wherein euen for extremitie of paine hee cried out My God my God why hast thou forsaken me For although his anguish was aboue measure yet he ceaseth not to call âim his GOD of whom he crieth out that he was forsaken Moreouer hereby is confuted as well the error of Apollinaris as theirs that were called Monothelites Apollinaris fained that the eternall spirit was in stead of a soule to Christ as if he had beene but a halfe a man And as who should say that he could cleanse our sinnes some other way then by obeying his Father For where is the affection or desire wil to be obedient but in the soule And euen therefore as wee knowe was his soule troubled that ours might obtaine peace and quietnes all feare being driuen away And further we see contrarie to the opinion of the Monothelites how at this time he willed not that thing as he was man the which he willed in respect of his diuine nature I omit to speake how he did subdue the aforesaid feare with a contrary affection Neither is the shew of contrarietie hard to discerne in this Father deliuer me from this houre but therefore came I into this houre Father glorifie thy name In which perplexitie notwithstanding there was no such distemper in him such as is seene in vs euen then when we most of al indeuour to subdue our selues Here also because the iudgement of our good and faithfull brother Maister Perkins now in heauen is very circumspect and exquisite I suppose it will be well liked of all of sound iudgement that I borrow his words from his exposition of the Creed for a third witnes first when he writeth of the death of our Sauiour and after of his descension Of his death thus As Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the seperation of the body from the soule the second is the seperation of body soule from God both were in Christ for beside the bodily death he did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here saith he further we must not omit a necessarie point namely how farre forth Christ suffered death Answer Some thinke that he suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come too short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may be they go too farre for if to dye the first death be to suffer a totall seperation of body and soule then also to dye the second death is wholly and euery way to be seuered from all fauour of God and at the least for a time to be oppressed of the same death as the damned are Now this neuer befell Christ no not in the middest of his sufferings considering that euen then hee was able to cal God his God Therfore the safest course is to follow the meane namely that Christ died the first death in that his body and soule were really and wholly seuered yet without suffering any corruption in his body which is the effect and fruit of the same and that withal he further suffered the extreme horrour pangs of the second death not dying the same death nor being forsaken of God more then in his owne apprehension and feeling For in the very middest of his sufferings the Father was well pleased with him And this which I say doth not any whit lessen the sufficiencie of the merit of Christ for whereas he suffered very truly the wrath of God and the very torments of the damned in his soule it is as much as if all the men in the world had died the second death and beene wholly cut off from God for euer and euer And no doubt Christ died the first death onely suffering the pangs of the second that the first death might be an enterance not to the second death which is eternal damnatioÌ but a passage to life eternal Thus much writeth this good seruant of God concerning the extremitie of Christs sufferings in dying the death with such limitation onely as was necessarie considering the most high and diuine excellencie of him that suffered in whom was no sin who could not possibly abide long vnder the curse and torment though eternally due to vs for our sinnes And againe vpon the descension thus he disputing that question with like good iudgement and faithfulnes Others there be saith he which expound it thus He descended into Hell that is Christ Iesus when he was dying vpon the crosse felt and suffered the panges of Hell and the full wrath of God seazing vpon his sonne This exposition hath his warrant in Gods word where Hell often signifieth the sorrowes and paines of Hell as Hanna in her song vnto the Lord saith The Lord killeth and maketh aliue he bringeth downe to Hell and raiseth vp that is hee maketh men feele woe and miserie in their soules euen the panges of hell and
describeth by three adiunctes of a contrary nature to the former The first is that hee should reach forth his hands to wit as children doe when their girdell is put about them when they are dressed The second that another should gird him our Sauiour minding thereby another kinde of girding then before though he vse the same word that is such a girding whereby executioners doe binde the hands of those that are to be put to death whether by the lawfull and iust sentence or by some tyrannous commandement of the Magistrate The third that he should be led whether he would not to wit to the place of execution Thus I say the meaning of our Sauiour is plaine from his owne words duly and aduisedly considered And the manner of the speech of our Sauiour being very earnest sheweth that it was to singular good purpose that Peter should be thus certified and that he should earnestly consider of this matter If wee desire any further proofe concerning the meaning of our Sauiour we haue the Euangelist Iohn a most faithfull interpreter as it followeth in the very next words Question Which are they Answer 19. And this spake he saith S. Iohn signifying by what death he should glorifie God ExplicatioÌ In these words the Euangelist maketh the matter very plaine First that our Sauiour spake concerning the death of Peter Secondly of his martyrdom For by that kinde of the death of his seruants God is especially glorified First in that hee maketh his inuisible power manifest by strengthening his weake seruants aboue all humane strength to the confusion of the aduersaries of his truth Secondly that thereby hee confirmeth the stable truth of his promises made to the animating of his seruants to the induring of afflictions yea euen of death it selfe for his truthes sake Thirdly in that the weake Christians are hereby greatly incouraged to perseuere in the profession of the Gospel Finallie in that many of the persecutors themselues are hereby conuerted vnto God while they behold the inuincible faith and patience and ioy of his seruants notwithstanding all the extremities of their sufferings And thus also Peter himselfe taught before he died that God is greatly glorified by this kinde of death 1. Ep 4 verses 14 15.16 On your part God is glorified saith he And againe If any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how could Peters sufferings glorifie God if so be as our Sauiour seemeth to tell him that he should be vnwilling to indure them For it is willingnes and cheerefulnes which maketh the vertue Question What is to be said to this Answer In that our Sauiour telleth Peter that hee should in his olde age be led whether hee would not it was not the meaning of our Sauiour to say he should suffer against his will but to giue him to vnderstand that he should die not a naturall but a violent death by the hand of the persecuting Tyrant the which kinde of death no man would willingly make choyse of were it not for that loue and zeale which by the grace of God they beare to the glory of God and that in such conscience of their bounden duty that they do most iustly prefer it ten thousand times before their owne lyues This no doubt was the meaning of our Sauiour And so doth the Euangelist Iohn interpret the same in that he saith that our Sauiour did by the comparison which he made signifie as we sawe before by what death hee should glorifie God For seeing Peter did glorifie God by his death as the Euangelist Iohn suruiuing Peter about 30. yeeres euen to the fourth yeere of Traian the Emperour which was 64. yeeres after the resurrection of our Sauiour as the Ecclesiasticall historie doth testifie hee liued to knowe and vnderstand it must be acknowledged that he died willingly for the Lords sake And so it appeareth plainely 2. Epist Peter chap. 1.13.14 And yet neuerthelesse easily may we admit that Peter hauing still the remnants of humane frailty did not without mighty striuings subdue all naturall vnwillingnes and whatsoeuer feare might cause the same In smaller tentations then such as belong to the enduring of cruell death the flesh is apt to draw backe as the Apostle Paul plainly teacheth hee euen making himselfe the example saying I doe not the good thing which I would but the euill which I would not that doe I. Rom. 7.19 And verse 21. c. I finde by the lawe that when I would doe good euill is present with me For I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am c. Now therefore if in smaller tentations the flesh is weake how should there not be sence of weakenes in the greatest according to that saying of our Sauiour The spirit in deede is readie but the flesh is weak Yea euen according to that which hee found in himselfe though infinitely differing from our weakenes seeing there was no home-dwelling sinne in his nature as is in ours or rather because his nature was perfectly holy and yet he hauing humane infirmitie though without sinne could not but for declaration of the truth of his humane nature shew himselfe vnwilling to die especially such a death as he was to die had hee not more regarded to doe the will of his heauenly Father more then his owne simply considered in that he was man as his most holy prayer sheweth Father not my will but thine be done No meruaile therefore though wee poore fraile creatures combred with the remnants of sinne should in the flesh finde vnwillingnes yea a contrary lust of the flesh against the spirit though through the predominant and ouer-ruling grace of the spirit we are strengthened to reioyce as Peter was with his companions Act. 5.40.41.42 And so no doubt did he in the spirit reioyce at his death in that he was counted worthy not onely to be scourged but also to suffer death for the name of Christ The consideration of this humane infirmity euen in the most holy Martyrs mixed with sinne is very profitable for vs in diuers respects First to take away all opinion of merit in their sufferings that this honour may remaine whole and entire onely to our Sauiour Christ whose alone it is Secondly to comfort our selues or any other whom God at any time calleth to Martyrdome though wee cannot but haue experience of great infirmities in the firie tentation seeing the dearest of Gods children haue bidden the assaults of vnwilling and timorous nature In the which respect worthy is the saying of M. Caluine in his Commentaries vpon this Scripture that They who imagine the Martyrs to haue had no touch of feare doe gather matter of despaire when they themselues doe begin to feare Qui Martyres
all one member where were the bodie But now there are many members yet but one body So then none can resist or detract from this point of the Apostles doctrine but they shall by and by discouer themselues to bee euen fighters against God and against that very light of nature from the which this similitude is taken And besides what a follie is it for any to be waiward or enuious c seeing hereby such as forsake the communion of Saints do wilfully dispossesse themselues of those excellent things which by continuance in faith and loue among the people of God they might comfortably possesse and enioy as their owne according to that 1. Cor. 3.21 22 23. though wee confesse that the Apostle writeth these words vpon another occasion For vnto such as hold faithfully the communion of Saints all things are theirs Whether it be Paul or Apollo or Cephas or the world or life or death whether they be things present or things to come all are theirs And they Christs and Christ Gods And seeing God will dispose of his graces to whom and in what measure he thinketh good as it is meete he should what mattereth it in effect whether we or other haue this or that speciall gift grace more fit either for the common edification of the Church or to the performance of this or that more commendable seruice in some more particular respect so that God be glorified and the Church haue the benefit This is the scope which euery one ought to aime at And if this be obtained what reason may any haue why hee should not reioyce and be glad of it by whomsoeuer it is brought to passe as well as if hee himselfe had beene the instrument of it Answerable to that of the same Apostle 1. Cor. 15.11 Whether it were I or they sowe preach and so haue yee beleeued Read also Phi. chap. 1.18 Thus much concerning the euill of frowardnesse and enuie in the inferiour members of the Church Now in the second place touching the discouery and reproofe of the noysomenesse of pride and also of contempt the companion or attendant vpon pride in those that haue greater gifts and be in higher place office I speake of such as haue not there withall that singular grace of God to walke humbly before him the Apostle discouereth and reproueth it from the light of the former similitude of the naturall bodie as it followeth verse 21 c to the 28. verse in that he reasoneth from that necessitie which the superiour and more excellent members of the bodie haue of the inferiour to shew from thence the like necessitie which the principall members of the Church haue of those which be in the lowest place or degree For saith the Apostle euen as the eye of the natural bodie cannot say to the hand I haue no neede of thee Nor the head againe to the feete I haue no neede of you For God hath disposed of the body in such sort that there is no one member which standeth not in neede of another So likewise it is in the mystical body of the church of God No christian of the rarest gifts among the rest no not the Pastour which is as the eye to watch ouer to direct the rest can with any good reason despise or withdraw his louing affection or helping hand from the weakest and poorest of the brethren Nay rather he shall finde himselfe at one time or other in this or that thing to stand in neede of his helpe and if no otherwise yet of his prayer Howsoeuer it be whether they stand in neede of them or no this is the ordinance of God that the stronger and wiser must be the seruant of the weaker and lesse instructed Christian or else he shall by his pride and contempt prouoke the wrath of God against himselfe For seeing none must disdaine the branches cut off Rom. 11 18 c much lesse then those which are ioyntly ingrafted into Christ together with vs. This excellent indifferencie doth the holy Apostle vse in arbitrating this difference betwixt the Superiour and Inferiour to the lincking of both in one sacred societie and this he doth as one appointed of God himselfe and indued with all meete grace and authority to take vp the matter And according to his doctrine for the instruction of all other so was his example also for his part though he was one of the highest place As Rom. 1.11 12. I long to see you saith the blessed Apostle that I might bestow among yee some spirituall gift to strengthen you That is that I might be comforted together with you through our mutuall faith both yours and mine And againe 1. Cor. 9.19 Though I be free from all men yet haue I made my selfe seruant vnto all men that I might winne the more Vnto the Iewes I become as a Iew that I may winne the Iewes to them that are vnder the law as though I were vnder the law that I might winne them that are vnder the law To them that are without the law as though I were without the law when I am not without law as pertaining to God but in the law through Christ that I may winne them that are without the law To the weake I become as weake that I may winne the weake I am made all things to all men that I might by all meanes saue some And this saith he I doe for the Gospels sake that I might be partaker thereof with you And againe ch 10.32 33. Giue no offence neither to the Iewes nor to the Grecians nor to the Church of God Euen as I please all men in all things not seeking mine owne profit but the profit of many that they might be saued Yea and yet further seeing our Sauiour himselfe doth not thinke himselfe perfect without his Church no not without the most inferiour members of it how may any neuer so great despise the very least of the flocke for whom our Sauiour hath died Reade in the same Epistle chap. 8. verse 2 10 c. Take heede lest by any meanes c For when ye sinne against the brethren and wound their weake conscience yee sinne against Christ. Reade also Song of Songs chapter 8 verses 8 9. Now certainely there cannot be so great disparagement betwixt the greatest and least among Christians as there is betwixt the greatest Christian that may be and Christ himselfe who is the head Wherefore seeing hee abaseth himselfe so low as to haue an honourable regard of the lowest how should it not be meete that euery one of vs should according to the rule of the Apostle of our Sauiour Christ In giuing honour goe one before another as we reade Rom. chap. 12. verse 10. Hence then we may perceiue how necessary it is that such as haue the greatest gifts of learning of vtterance c. should be earnestly admonished to take greatest heede against these foule vices of pride and vaine glory and such like which are
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ before him of euery one to whoÌ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâpelâ is and euen through the corruption of nature trangressors of the law the law is so âar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌtly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wââch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâs mercy of our God in that as was now answered hee hath not onely pâbââââed this doctrine of free grace through the righteousnes of our L Iesus Christ âo iustification saluatioÌ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâe vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâage wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â 1. Cor. 1. â7 1. Pet. 1.25 Rom. 10.15 Gââ 1.8.9 Reu. â1 20 ch 2. 1. c. are called Euangelists Yea froÌ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâh doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâânece Ciceââ Homer ââysâ v p. 152 ââârat â Arââ Nenâp Ellât or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâfore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâstereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe ExplicatioÌ proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renouÌce all opinion of iustificatioÌ therby or else it is not done in faith For so much shall a maÌ denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward theÌ therfore it semeth that this caÌnot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept theÌ in deed Answere as tokens of true thaÌkefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obedieÌce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification ExplicatioÌ and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whoÌ he hath sent For seeing God hath sent Christ eueÌ to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them froÌ their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength
subtiltie craft both of sinne Sathan also of all whatsoeuer else would hinder the same our most happy saluation Yea more then this to Saue is to reconcile bring most miserable sinners into the perfect fauour of the most iust God to giue them vnspeakable peace of conscience as also wisdome and power to liue a Godly and Christian life in some measure of holines here and finally to possesse them with the most blessed inheritaÌce 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 deliueraÌce froÌ the guiltines of sin also froÌ the punishmeÌt 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 spirituaâl 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
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ the most incorrupt times coÌmended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ by a general acknowledgement to wit of all tââe Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌd and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1ââ 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâânââs ãâã verit Eâ ââ cap â So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâcanimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
which is most iustly fallen vpon them for it Nay rather herein the sinne of Eue was the greater because she suffered so base a creature as the Serpent was to blaspheme God as it did and did not rather forthwith euen at the mention of the first word abhorre it yea because she did not rather put it to present death then to haue consented Explication and proofe This indeed would haue beene a worthy sacrifice as it were vnto God if she had had the grace so to haue done or at the least to haue most vehemently rebuked it and to haue taken aduise with her husband what had beene best to be done in so great and blasphemous an indignitie offered principally to God and then also to themselues And the sinne of Adam also was the greater because he did giue place to the perswasion of his wife whom he as her head and guid appointed by God should haue reproued and disswaded from so hainous a sinne Hetherto we see what is meant by the fall of mankinde NOw therefore that we may proceed to consider of the holy prouidence of God herein First how can you shew that it may stand wel with the good prouidence of God that so many of his chiefe creatures created very good to wit all mankind beside many of the Angels should be so left of God that they should thus wofully fall away from him and plunge themselues for euer into so grieuous miserie when as hee could by his holy prouidence as wee would thinke most graciously haue preserued them from the same Question How therefore I say may we iustifie this to stand well with the gracious prouidence of God yea with that which we call the more speciall prouidence of God concerning his speciall creatures Answere The wisedome and iustice of God is so high aboue all that we can conceiue that wee neede not doubt but he knoweth a perfect reason and is able throughly to iustifie himselfe though we should plead nothing on his behalfe It is very true that you say according to that which we read Psal 51.4 God will approue himselfe to be righteous when he speaketh and pure when he iudgeth ExplicatioÌ proofe Neuerthelesse it will not stand with our dutie so to leaue the defence of GOD against those which cauill at his most holy iustice If the cause of a false God came into question we might well say with Ioash the father of Gideon Let Baal pleade for himselfe Iudges 6.31 But seeing it is the most holy and iust cause of the onely true God euen the Lord our God and heauenlie Father howsoeuer hee is able indeede most sufficiently to pleade his owne cause without vs yet as was said it standeth not with the dutie of the least of his seruants to neglect to alledge what they can for the maintaining of his righteousnes against euery aduersarie that feareth not to speake euill of the same I doe therefore very earnestly desire that you should for the discharge of your most bounden duty and therein for the glory of God and peace of your owne conscience say something to this point How may it stand with the good prouidence of God Question How may we cleare the Lord from all fault or iust blame herein Answere God of his goodnes gaue both the Angels which fell and also mankinde in the beginning of their creation a pure and holy freedome of will yea and power also to haue continued therein if they would haue earnestly setled themselues to haue aboade in obedience to that most holy commandement which hee had made knowne vnto them But they of their owne accord contrarie to his reuealed will forsaking his commandement lost their freedome and so haue lost the fauour of God made themselues both vassalls to sinne and also subiect to Gods wrath as a iust punishment of the same And beside this it must needes in all good reason bee iudged most equall and meete that the Creator should in such sort create his creatures and also set them in such an estate and condition as they might knowe and finde in themselues that they are but creatures This could not haue beene vnlesse they had beene created so as they must finde it necessarie for them to depend continually vpon the fauour and supportance of their Creator and that for the same cause they should see themselues to stand most bound to humble themselues and to yeeld all faithfull and constant seruice and duty vnto him Yea moreouer this could not haue beene vnlesse also they had beene set in such an estate as it might be possible for them by vndutifulnes to fall from the same fauour and supportance of their most gratious Creator Finally it could not haue beene vnlesse through their owne default God himselfe iustly permitting the same they might haue sinned against him ExplicatioÌ proofe It is very true For nothing could seperate the good creature of God from the most good gratious Creator but the wicked disobedience vnfaithfull departure of the creature froÌ him And is it not very equall meet that when the creature will not retaine his liberty that God should leaue him to himselfe and so to find the inconuenience euill of his owne losse Verily it is wonder saue that many haue lost all true light of reason that any should be found so foolish void of vnderstanding that they should not perceiue that the most wise iust God knoweth well how to permit yea to giue ouer his creature to the owne sinne and not to stay him when he seeth that he will wilfully runne into it and yet to keepe his owne most holy Maiestie most perfectly free from the least iust and deserued blame Yea be it further granted as the truth it selfe requireth that God should purpose decree in himselfe before the world was that both many of the Angels also whole mankind should through their owne default depart from him sin against him and so iustly depriue theÌselues of his grace fauour therwithall procure his wrath heauy punishments to fall vpon theÌselues it is wonder that any specially of those who haue the instructions of the worâ of God before theÌ should shew themselues more wicked in this behalfe theâ the Apostatate Angels Adam Eue theÌselues Who knowing best in what condition manner God had created theÌ durst not neither could find any iust ground in their owne knowledge or conscience wherfore they should lay any the least blame vpon the Lord. Adam indeed pretendeth The grouÌd and meaning of it as if he had some colour of defence for himselfe in that he saith to God The woman which thou gauest me she gaue me of the tree and I did eate Wherin he layeth blame vpon his wife but he durst not lay any blame vpon the Lord neither had he any cause And no doubt the Angells that fell were and are âill so shall remaine for euer no lesse conuicted in
was in perplexitie c. yet doe I remember the time past I meditate in all thy workes yea I doe meditate in the workes of thy handes And agaâne Psalm 119.27 Make mee to vnderstand the way of thy preceptes and I will mediate in thy wonderous workes And in this comfort iustly may wee reason for the certaintie of all the promises of God yet to be performed and therein to comfort our selues according to that 1. Thes 4.18 Comfort ye one and other with these wordes And according to that of the same Apostle 2. Cor 1.10 God hath deliuered vs from a great death and he doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Secondly the comfort of Gods fatherly prouidence in his vsuall and ordinarie course cannot but be the more comfortable if we consider that it is nothing inferiour but many degrees more bounteous and of longer continuance by great oddes then haue beene the particular extraordinarie actions and workes thereof though for the present neuer so wonderfull and strange as wee may perceiue by comparing the one with the other in their seuerall kindes As for examples sake It must needes be acknowledged that God hath vsed his holy Angels in most worthy and waightie seruices and that at sundrie times according as he hath recorded them and made the memoriall of them famous in his Church both for the bodily preseruation and safetie of his seruants and also for their spirituall instruction and comfort For their bodily saftie and preseruation as we read Gen 19.15 concerning the deliuerance of Lot from the destruction of Sodom And chap 32.1.2 of Iaakob from the rage of his brother Esau Of Elisha from the Host of the Aramites 2. King 6.16.17 Of Hezekiah and his people from that fierce siege of the King of Ashur chap 19.35 in the same booke Likewise Dan chap 3.28 God deliuered the three men of Israel from burning in the hote fierie fornace by the ministerie of an Angell And chap 6.22 Daniel himselfe was by an Angell of God deliuered from the mouthes of the hungry and rauenous lions An Angell also was the holy instrumeÌt which God of his goodnes vsed to make the poole of Bethesda healthfull to the diseased euen to any one whosoeuer should from time to time after the stirring of the water by the Angell be first put into it Iohn chap 5 2.3.4 And Act 5.19 The Angell of the Lord deliuered the Apostles out of prison And chap 12.7 An Angell deliuered Peter And chap 27.23 An Angell of God comforted Paul against the feare and danger of ship-wracke And as the Lord hath thus vsed his holy Angels for their bodily deliuerance and preseruation so hath he vsed them in extraordinarie seruices to the spirituall instruction and comfort of his people As Gal 3.19 The Lawe was ordained by Angels in the hand of a Mediator And Dan ch 9.21 c. Daniel was informed concerning the seuentie weekes of yeares that is what should be the space of time from the returne of the people of Israel out of their captiuitie til the time of the deliuerance and redemption of the whole Church of God both of Iewe and Gentile by the death of our Lord Iesus Christ He was also instructed by the same Angell in many other things chap 10 c. Likewise an Angell euen the same Angell Gabriel as it seemeth certified Zacharias of the conception and birth of Iohn Bâptist the forerunner of our Sauiour Christ And the virgine Marie of Christs conceptioÌ birth And Ioseph of the crueltie of Herod against him from his birth c. Thus the ministerie of the holy Angels in extraordinarie course was from God exceeding gracious to his Church But their ordinarie and continuall seruice to our Sauiour Christ and his Church is yet greater then in these fewe particulars if it be apprehended by faith and duly weighed and considered according to the testimonies thereof Psal 34.7 Mat 18 10. Iohn 1.51 and Heb 1.6.14 though their seruice is not externally so apparant but in a more secret and inuisible course It may not be denied but God wrought a great and gracious worke by the windes when remembring Noah that was in the Arke hee cleared the earth from the waters Gen 8.1 But is not his prouidence as great and as gracious in his continuall bringing forth of the windes out of his treasures for the daily clearing of the aier lest it should grow contagious c. Psal 133 7. God wrought a wonderous worke as it must be confessed when hee fed the people of Israel fortie yeares together with manna from heauen Deut 8 3 4 and chap 29.5.6 and Iosh 5 12. But is the prouidence of God lesse worthy to be celebrated of vs for feeding all the world with bread out of the earth more then fortie hundreth yeares yea by the space of sixe and fiftie hundreds of yeares according to that Psal 104.14.15 It was indeed a rare miracle of God that the rauens at his appointment fed Elijah the Prophet 1. King 17.4 but the worke of Gods perpetuall prouidence is greater in that he ordereth the continuall flying and the life death of euerie foule euen to the falling of a little sparrowe Moreouer we cannot but acknowledge that it was a notable worke of God in that he caused the gourd or whatsoeuer plant it was to growe vp to his full stature in one night to shadow the Prophet Ionah from the heate of the Sun But why should wee not wonder more at the constant worke of the same our God in the continuall grouth of all plants and trees and grasse ouer the face of the whole earth For it is the most prouident and admirable hand of God which worketh all this Psal 104.14.15 c. as we haue seene before And that we may see it yet further to be so let vs consider it in some other matters The same God who once tooke the kingdome of Israel from Saul gaue it to Dauid 1. Sam 14.28 he doth from time to time order and dispose of all the kingdomes in the world According to that Psal 75.6.7 Dan 4.22 The most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer hee will The deliuerance of Iob out of his affliction was exceeding gracious according to the greatnes of his affliction and accordingly doth the Apostle Iames make him an example for the common comfort of the faithfull insomuch as it is an vsuall thing with the Lord to take pittie vpon his seruants in their greatest aduersities and to deliuer them out of them in his due time Ps 107. Likewise as God deliuered Dauid out of all his aduersitie so he is neare to saue euery one that is afflicted in Spirit Psal 34.17.18 God that destroied the counsell of Ahitophel 2. Sam 17. v. 14.23 hee doth vsually breake the counsell of the heathen and bring to nought the deuises of the people Ps 33.10 And v. 11. The counsell of the
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaââe proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father knoweth that ye haue need of all these things But seeke ye first the kingdome of God and his righteousnes and all these things shal be cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames âe that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye â Note Wee ought to speake it often for the open profession of our faith beâoâe âen but to thiâke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâth it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God â Tââthâ end it is oâr dutie to haue the wârks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ lowing Read also Psal 8. Psal â6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâm heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are ãâã beleeue not onely in the Sonne of God the second Peâson of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌd from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâearse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ Disciples Wherein he doth before haâd most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâch of ou Sâuiour giue plainely to vnderstand in that âe saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâeeue in God Beleeue also in me As though âee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâly manifested and confirmed tâereby vnto you In the meane while alsâ sâe hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
being ashamed of him or of his Gospel that we must esteeme it to be the greatest honour vnto vs ExplicatioÌ proofe that may bee to professe his name Thus it ought to be indeede For first touching most high estimation in iudgement the Apostle teacheth it plentifully in the whole first chapter of the Epist to the Heb. that it ought to be so in so much as he is the Sonne of God And further also in so much as he is incomparably a farre more excellent Sauiour then any of the Iudges of Israel euer were as was obserued before Yea more excellent then was Ioshua that mighty Captaine otherwise called Iesus Act. 7.45 and Heb. 4.8 who before the time of the Iudges brought the people of Israel into the land of Canaan by a mighty conquest Likewise in so much as he is a more excellent high Priest then Aaron or any of his race and succession Heb. 7. And a more excellent Prophet then Moses Heb. 3. verses 3. c. or then Eliah Iohn 1.21.25.30 or then Ionas or any other For as our Sauiour saith Matth. 12.41 A greater then Ionas is here Finally seeing he is more a excellent King then Salomon as in the same 12. chap. of Matth. verse 42. A greater then Salomon is here Yea seeing he is the King of all Kings and Lord of all Lords therefore ought we more highly to esteeme our Sauiour by infinite degrees aboue any or all of them Yea aboue the holy Angells also as was well answered according to the 1. chap. of the Epist to the Hebrewes Secondly in so much as affection ought to follow a right iudgement therefore seeing our Sauiour is most high and excellent aboue all it is our dutie accordingly to loue and reuerence him aboue all as the Song of Songs doth notably teach vs chap. 1. verses 1 2. and chap. 3.1 2 c. and chap. 3.8 9 c. Reade also 2. Cor. 5.14 The loue of Christ constraineth vs. And 1. Epist 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. Reade also Philip. 3.7 8 c. All things are to be accounted losse and dongue in comparison of the excellent knowledge of Christ Iesus our Lord after the example of the holy and zealous Apostle He that loueth father or mother or sonne or daughter more then me he is not worthie of me saith our Sauiour Matth. 10.37 And Luke 14.26 He that hateth them not in comparison of his loue to our Sauiour Christ if neede so require he cannot be his Disciple Thirdly that in all outward obedience we stand bound to yeelde our Sauiour Christ yea and that from our inward soules and spirits all diuine worship and seruice due to the Maiestie of God it is euident from sundry testimonies of the holy Scriptures And namely Psal 2.12 Kisse the Sonne of God lest he be angry And Iohn 5.22 23. The Father hath committed all iudgement to the Sonne because that ad men should honour the Sonne as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him And Philip. 2.9 10 11. conferred with Isai 45.23 God hath highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow c. And that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father But of this externall worship we shall see the practise in the duty of Prayer We must also beleeue in our Sauiour Christ Psal 2.12 Blessed are all they that trust in him Reade also Iohn 3.36 He that beleeueth in the Sonne hath euerlasting life And chap. 9.35 our Sauiour himselfe instructeth and prompteth the man whom he had healed of his natiue blindnes to beleeue in him And so he teacheth his Disciples chap. 14.1 as wee haue considered more at large heretofore Reade also Matth. 9.22 and chap. 15.28 and Luke 7.9 he commended those that beleeued in him And Rom. 15.12 In him shall the Gentiles trust And 1. Iohn 3.23 It is the commandement of God that we doe beleeue in the name of his Sonne Iesus Christ It is our dutie likewise not onely to pray to the Father in the name of our Sauiour in that hee is our Mediator but euen to pray to him as being one God with the Father and the holy Ghost as our baptizing into his name together with theirs may plainely teach vs. Reade Act. 22.16 Yea hereof we haue many approued examples euen such as be allowed by our Sauiour himselfe coÌcerning those that were guided by the spirit of God to make their praiers vnto him Namely Mat. 8.2 A leper worshipped him saying Master if thou wilt thou canst make me cleane And chap. 9.18 A certaine Ruler worshipped him saying My daughter is now deceased but come and lay thine hand vpon her and she shall liue And chap. 15.22 A woman of Canaan cried vnto him Haue mercy on me O Lord thou Sonne of Dauid my daughter is miserably vexed with a Diuell c. And chap. 1 verses 14 15. A man kneeling downe to him said Master haue pitie on my sonne for he is lunatike c. And Mark chap. 9.24 The same man professeth himselfe to beleeue ExplicatioÌ and proofe and praieth our Sauiour to helpe his vnbeleefe Lord saith he I beleeue helpe my vnbeleefe And Luke 17.5 The Apostles make the like praier Lord increase our faith Or as the words in the original circumstance of the place both here and Matt. 17.20 incline to this sense Lord giue vs the gift of faith The words themselues are Prosthes hemin pestin adde faith vnto vs. And the Lord said If yee had saith as much as is a graine of mustard seede c. In the 7. chap. of the Act. verse 9. Stephen being at the point of death praieth thus Lord Iesus receiue my spirit And 2. Cor. 12.8 9. Paul saith that he praied often to the Lord Iesus for himselfe And so he did for many other Rom. 1.7 and in the beginning of his other Epistles Grace be with you and peace from God our Father and from the Lord Iesus Christ And againe in the conclusion chapt 16. verses 20 and 24. Reade also 2. Cor. 13. verse 13. The grace of our Lord Iesus c. be with you all Amen Moreouer 1. Thes 3.11 Now God our Father and our Lord Iesus Christ guide our iourney vnto you And 2. Epist chap. 2.16.17 Now the same Iesus Christ our Lord and our God euen the Father who hath loued vs and giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery word and good worke Yea generally all christians are described by this note or marââ that they are such as doe call vpon the name of our Lord Iesus Christ as Act. 9. verse 14. and againe verse 21. And 1. Cor. 1. verse 2. Thus then Inuocation and Prayer is a dutie to be
liues of some among the heathen for their ciuile iustice and liberalitie for their bodilie chastitie and temperance for their fortitude stout courage in defence of the publique weale c but all were in them but shadowes of vertues and no true and holie vertues indeed if they be compared with the vertues which God by his holie Spirit of sanctification wrought in the hearts of manie of his people Neuertheles albeit the liues of the holie seruantes of God chieflie of them that are recorded in the holie Scriptures be much more profitablie to be read considered then any of the heathen men in so much as their vertues were in them the fruits of the holie Ghost as was said and therfore the words works done in truth and not for ostentations sake or in any other sinister and fleshly respect as were those of the heathen yet their liues are not to be coÌpared with the life of our Sauiour For in reading the liues of the best of them wee doe meete with manie vnworthie and vncomfortable declinings both on the right hand and on the left which may iustly cause vs to blushe and be ashamed in beholding the corruption of our owne wicked nature represented before our eyes in them But the life of our Sauiour from the beginning to the ende is without anie the least blemish and staine Let vs therfore bend our mindes with the best attention that we may to inquire after this most holie and righteous life of our Sauiour And the rather because whereas the vertues of other men are their owne praise c the vertues of our Sauiour Christ are not onely his owne praise but also his merit and desert for vs in the sight of God as shall be hereafter more fullie obserued in the due place thereof In the meane while we are to obserue concerning the education and life of our Sauiour that it is to be considered of vs by certaine degrees according to some commodious distinction of the yeares of his age partlie concerning the time wherin hee liued a priuate condition of life and partlie concerning the time wherin hee liued in a publike estate or calling And concerning the time of his priuate life we are to consider of it first of all from the time of his Presentation in the Temple vntil about the fourth yeare of his age For of his Circumcision and of the Presentation it selfe wee haue considered alreadie as more nearely appertaining to his Natiuitie and birth Secondlie wee are to consider of it from the fourth yeare to the twelfth of his age Thirdlie of that which is recorded concerning the twelfth yeare Fourthlie from the twelfth yeare to the time that he was thirtie yeares olde at what time his publike estate and condition of life began Fiftlie from the thirtith yeare to the time of his Passion which was about the space of three yeeres and a halfe to be considered from the time of his baptisme vnder the note or marke as it were of foure seuerall Passeouers And herein when once we shall come vnto it we shal haue occasion to consider after what manner our Sauiour was made knowne to the people by the ministerie of Iohn the Baptist who was as the Lord said by the Prophet Isaiah the voice of a Crier in the wildernes by the voice of God the Father himselfe from heauen by the descending of the holie Ghost in the visible shape of a doue vpon him and last of all by the execution of his owne most holie ministery in preaching his heauenly doctrine and in working his most mightie and gracious miracles But of these also more hereafter It may suffice for the present that we haue an inckling concerning the order wherin we shall by Gods good grace proceed from pointe to pointe NOw therfore in the first place that we may begin froÌ the time of the Presentation of our Sauiour in the Temple to the fourth yere of his age And therin of his transportation or carying out of the land of Israel into Aegypt of his abode there and of his returne into Israel againe and also of that which fell out in the lande of Israel in the meane time Question What proofe of holie Scripture haue you for the declaration of this parte of his education and life It is notably though briefly described in the second chapter of the Gospel written by the Euangelist Matthew from the 13. verse to the ende of the chapter Quest It is so indeede In which of the verses is his carrying into Aegypt and his abode there testified and described vnto vs by the holie Euangelist Answer In the thirteene fourteene and fifteene Rehearse the wordes of the Text. 13 After their departure that is after the departure of the Wise men of the East countrey Beholde saith the Euangelist the Angel of the Lord appeareth to Ioseph in a dreame saying Arise and take the Babe and his Mother and flie into Aegypt and be there till I bring thee worde for Herode will seeke the Babe to destroye him 14. So he arose and took the Babe and his Mother by night departed into Aegipt 15 And was there vnto the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Aegypt haue I called my Sonne In these wordes is contained indeed the holie historie both of the carrying of our Sauiour into Aegypt ExplicatioÌ and proofe and also of the recarrying or bringing of him backe againe into the land of Israel with some notation of that space of time wherin he was there And all as the holie Euangelist saith that the prophesie which wee finde in Hosea the Prophet chapter 11.1 might be fulfilled For seeing God had determined to call our Sauiour his Sonne out of Aegypt it must needes be that he should be first sent into Egypt And beside wee haue in this Scripture a further delaration of the cause of this transporting of our Sauiour which was for that Herod maligning him minded to destroy him in his infancie we haue also a declaration of the means and instrument wherby God reuealed the same and gaue direction and commandement to Ioseph and Marie for the auoiding of his furie Moreouer ther followeth in the same 2. chapt of S. Matthew a like holy declaration of the returne of our Sauiour Christ out of Egypt verses 19.20 c. But betwixt the connexion of this and the former part of the Storie ther is inserted a narration of the lamentable euent which fell out in Israel while our Sauiour was in Aegypt wherin the deepe dissembled and most cruell malice of Herod against him is notablie discouered Question In which words of the text is this narration recorded Answer Verses 16.17 and 18. in these wordes 16 Then saith the Euangelist Herod seeing that hee was mocked of the Wise men was exceeding wroth and sent forth and slewe all the male-children that were in Bethlehem and all the coastes therof from
them Secondly they that belong to his betraying into the hands of his wicked and malitious aduersaries Thirdly they that belong to his apprehension Fourthly they that belong to his examination or arraignment and inditement and that in diuers branches First before Caiaphas the high Priest then before Piâate in the coÌmon hall after that before Pilate without in the hearing of the chiefe Priest the rest of the Iewes after this before Herod last of all before Pilat againe againe Fiftly those things that belong to his iudgement and condemnation Sixtly they that belong to the execution of the same iudgement or sentence of condemnation Which was giâen against him Finally his burâall and the continuance of his bodie as it were vnder the power and dominâon of death seperated from his most holie soule vntill the third day after the same his buriall was a part of his lowest humiliation yea and also of his holy sufferings though not to be reckoned among those that were painefull and dolorous but onely in thâ iudgment of his aduersaries dishonourable and reprochâull vnto him ExplicatioÌ Vnder these heads or branches we may indeede not vnaptly consider of all the principall sufferings anâ humiliation or abasement of our Lord Iesus Christ Let vs therefore accordingly make our inquirie into them and that also in the same order wherein you haue rehearsed them And first of those which do concerne our Sauiour his preparing of himselfe by the serious meditation of them The which aâ they were either a little more remoued or more nearely approching to his betraying and the troubles therof so let vs inquire of them Question First therefore What ground or testimonie of holy Scripture haue you for those sufferings wâich were something more remooued from the time wherein he was betraied Answer In the 27. verse of the 12. chap. of the Euangelist Iohn we reade it testified that our Sauiour Christ in speaking and forethinking of his death breaketh forth very patheticalây into these words Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre This was fiue daies before that Passeouer at the feast wherof he was crucified and put to death ExplicatioÌ Read a so Luke ch 12. verse 50. I must be baptized to wit of a most bitter death and how am I greeued till it be ended Of the which words thus wri eth a learned Interpreter Consiâeranda hiâ est causa cur Christus supplicium quo se afficiendum notat tantopere exhorruerit c. Causa inquit interpres fuit non tam metus cruciatuum corporalâum quà m metus spiritualium quia sciebat oportere se in cruce gustare iram Deiaduersus peccata electorum ac proinde sentire cruciatus infernales quales cruciatus reprobi in Gehenna in aeternum sensuri sunt That is Here is to be considered the cause why Christ did so much feare the punishment which he notes should be laid vpon him The cause saâth the interpreter was not so much the feare of bodily torments as of spirituall because he knew that vpon the Crosse he most taste the wrath of God against the âlect so feele the paines of hell euen such as the reprobate shall feele in hel for euer And that our Sauiour Christ vttered these words in Iohn of exceeding dolour and heauines with a certaine confusion and astonishment at the sodainnes of it falling vpon him from the hand of God while he did earnestly thinke of his most horrible and fearefull death it is also euident both by that which goeth before in the same chapter ver 23 24. and also by that which followeth after verses 32 33. This trouble of soule fell vpon our Sauiour Christ shortly after the raising vp of Lazarus from the dead and that the glory of his kingly dignity began to breake forth the which is worthy the noting in so much as our Sauiour Christ knowing that he must suffer he did according to his excellent wisedome neuer bend his mind more earnestly to think thereof then when the glory of God did shine most brightly vpon him as beside this time we may take another speciall instance from the time of his tranâfiâuration Mat. 17. verses 9.11 And againe ch 25.31 c. compared with ch 26.1.2 Neither is it to be neglected that as the glory of his kingly dignitie The grouÌd and history of his agonie in the Garden shined forth when our Sauiour Christ was neare to the going downe of the mount of Oliues as the Euangelist Luke recordeth chap 19.37 so this trouble mentioned Iohn chap 12. fell vpon his soule if not at the same time yet shortly after as it might be from the admonition of the place where hee was within a while to feele the renewing of the trouble in greater measure as it were by the croched arrowe of the Lord shot into the middest of his soule so as it could not be pulled out so soone as this which being as it were more smothly headed was taken away But of this more hereafter Let vs in the meane while come to those testimonies of holy Scripture which declare vnto vs the trouble of soule or inward passions and sufferings of our Sauiour which fell vpon him from the hand of God at such time as his betraying was euen at hand and more nearely approaching These were either in the chamber where our Sauiour Christ did eate the passeouer with his Disciples at euen or else the same night a few howers after in the garden in the declining or valley of the mount of Oliues euen in Gethsemane the valley of fatnes a place likely where they pressed ther oliues to make their oile c. Question IN the first place therefore what testimonie haue you to the inward passion and suffering of the soule of our Sauiour Christ in the chamber Answere In the 31. verse of the 13. chap of Saint Iohn thus we read when Iesus had said these things he was troubled in spirit and testified and said verily verily I say unto you that one of you will betray me Explication This Testimonie as we see is not onely the testimonie of the Euangelist Iohn but aâso from the mouth of our Sauiour himselfe And in that he bewraieth and vttereth this trouble of his spirit the which it was behooffull for his Disciples and the whole Church to know as he had done before we may iustlie conceiue that it was no small or light perturbation but a verie heauie pressing and perplexing trouble aboue that hee did expresse it vnto them Some cause of it was the deepe thought of Iudas his intended and plotted treason against him intended I meane sixe daies before this time and that vpon a very vncomfortable and most vnworthy occasion euen for that our Sauiour defended the fact of the woman that powred the costly ointment vpon him aâainst the vniust and hypocriticall murmuring of Iudas according to
that which we read Iohn ch 12.1.2.3.4.5.6.7.8 The which treason of Iudas vpon that most vnworthy occasion so intended plotted our Sauiour Christ speaketh of againe foure daies after Mat 26. verses 1.2 where also the Euangelist Matthew doth in the verses following record the same wicked occasion that Iudas tooke and testifieth further and that from that time he sought opportunitie to betray our Sauiour he euen therin as the Diuel would haue it fitting the malicious desire of the chiefe Priests the Scribes and Elders of the people who consulted before how they might take him by subtiltie and kill him so as they might best auoid the vproare and tumult of the people verses 3.4.5 c. 14 1â.16 and Luke ch 22.1.2.3.4.5.6 Thus I say the thought of the indignitie of the most wicked intent and diuellish practise of one of his owne Disciples with whom he had alwaies dealt louingly and kindly c. was some cause of this trouble to the spirit of our Sauiour Christ But this was little in comparison of the chiefe cause which was that most heauie trouble which he did see by this occasion and with the occasion to hast on a pace to the most deepe piercing and wounding of his soule as we shall see further according as the time of the practising or executing of the treason intended and plotted already approched more neare and grew as it were to the maturitie and ripenes of it Question What ground or testimonie haue you for the declaration of this Answere In the 26. chapter of Matthewe thus we reade from the beginning of the 36. verse 36. Then went Iesus with them into a place which is called Gethsemane and saide to his Disciples sit ye here while I goe and pray yonder 37. And he tooke Peter and the two Sonnes of Zebedeus and began to wax sorowfull and grieuously troubled 38. Then said Iesus vnto them My soule is very heauie euen unto the death tarrie ye here and watch with me 39. So he went a little further and fell on his face and praied saying O my Father if it be possible let this cuppe passe from me neuertheles not as I will but as thou wilt And ve se 42. 42. He praied the second time saying O my Father if this cuppe cannot passe away from me but that I must drinke it thy will be done 44. And yet againe we read verse 44. He praied the third time saying the same wordes Explication This third spirituall trouble and agonie fell vpon our Sauiour Christ in Gethsemane as the Euangelist Matthew testifieth the which place as appeareth before in the 30. verse of the same chapter and Luke ch 22.39 was a part of ground of or belonging to the mount of Oliues the which also was on the other side of the brooke Cedron distant from Ierusalem some good space a mile or two And it was also a garden or Ortchard either of Oliue trees or some vineyard as the Euangelist Iohn doth more particularly record and describe the place Iohn chap 18.1 where also it is very likely there were some dwelling housen as euery where there is on euery side of great cities at the least for the dressing and looking to the Gardens there about as may appeare by that which the Euangelist Marke writeth ch 14.51.52 The vnspeakable greatnes of the trouble and agonie of our Sauiour Christ in this place at this time and that for a long time as may be gathered the greatnes of the sorrowe and anguish considered it may be in some good measure conceiued of vs if we will only consider that which the Euangelist saith guided by the holy Ghost that our Sauiour Christ began in this place euen while he was with his Disciples to waxe sorrowful and grieuously troubled The Euangelist vsing such wordes as note an astonishing and amazing or confound ng sorrow and distresse or a perplexitie of mind such as no humane succour or solace can mitigate or asswage But it may be more liuely discerned from our Sauiour himselfe partly by his behauiour and partly by his speech By his behauiour first in that albeit hee tooke three of his Disciples with him to wit Peter and Iames and Iohn as Marke more expresly nameth them euen such as hauing seene his glorie before at his transfiguration might haue beene most fit to be eye witnesses of his humiliation and abasing yet his sorrowes increasinge exceedingly much more then the sorrowes of the woman going to her trauell and seeing them vnfit to be very neare beholders or hearers of them he giueth them their charge that they pray to God for grace that they should not be led into temptation and sodainly breaketh from them as one violently pulled away the space of a stones cast as the Euangelist Luke describeth it chap 22.40.41 that so he might without their vtter discomfiture the more freely humble himselfe and most lamentably bemone his distressed estate before his heauenly Father the bitter cup of whose wrath bent against that sinne of ours which our Sauiour Christ had vndertaken to beare the punishment of and to satisfie for was euen now put neare as it were to his mouth to the end he should drinke it vp for vs. Herevpon therefore he falleth down vpon his face groueling to the earth not satisfying himselfe to kneele vpon his knees Marke 14.35 And afterwards through the vehemencie of the agonie and conflict of his soule his sweat was like drops of blood trickling downe to the ground Luke 22.44 A most strange sweate both for the matter vnheard of before in any neuer so grieuously tortured and also for the quantitie it being so aboundant and that from so thinne and spare a body as wee may conceiue the body of our Sauiour to be which no doubt was not grosse and corpulent as the bodies of many full fed and pampered are Thus by the behauiour of our Sauiour Christ in this time of his trouble and dolour we may perceiue that it was exceeding vehement and bitter and the rather if we doe consider the most perfect patience and magnanimitie of our Sauiour Christ whereby he was able as afterward he did to passe through all the externall vexations that man could possibly prouoke him with The same extremitie of the most grieuous sorrowe of our Sauiour Christ may be yet further discerned from his owne speech partly by those wordes which he spake to his three choise Disciples while yet he was with them My soule is heauie euen vnto death The which no doubt if it had beene vpon any of vs sinfull wretches it would not onely haue taken away all naturall life out of our bodies but haue pressed our soules downe for euer vnto the bottome of Hell But yet more fully may it bee discerned by the wordes of his most lamentable prayer O my Father if it bee possible let this cuppe passe from mee Yea in that he insisteth so vpon the almightie power of God ioined with his infinite mercy as it
chapter of the Euangelist Matthew we reade it described from the 59 verse to the 69 in these words 59 Now the chiefe Priests and the Elders and all the whole Councill sought false witnes against Iesus to put him to death 60 But they found none and though many false witnesses came yet they found none but at the last came two false witnesses 61 And said This man said I can destroy the Temple of God build it in three daies 62 Then the chiefe Priest arose and said to him Answerest thou nothing What is the matter that these men witnes against thee 63 But Iesus held his peace Then the chiefe Priest answered and said to him I charge thee by the liuing God that thou tell vs if thou be the Christ the Sonne of God 64 Iesus said vnto him Thou hast said it Neuertheles I say vnto you hereafter shall you see the sonne of man sitting at the right hand of the power of God and come in the crowdes of heauen 65 Then the high Priest rent his clothes saying he hath blasphemâd what haue wee any more neede of witnesses behold now ye haue heard his blasphemie 66 What thinke ye They answered and said He is worthy to die 67 Than spate they in his face buffetted him other smote him with their rods 68 Saying Prophesie to vs O Christ who is he that smote thee Expli In these words the which as was said do conteine as it were the second Act of the hastie proceeding of the early Session of this most wicked Councill it consisting of such as the Prophet Isaiah describeth ch 59.7 Whose feete runne to euill who make haste to shed innocent blood Yea and that with an extreame thirst like vnto the thirst of them whom the same Prophet reproueth chap. 5.11 for their early rising to follow drunkennes c. We haue I say in these words containing the second Act first of all to marke the most vnconscionable practise of the whole Councill in seeking by all meanes to oppresse our Sauiour Christ by false witnesses To the which end liberty was granted to euery one to say what they could yea they were no doubt earnestly incited and suborned vnto it Neither wanted there readines in many that were present as the holy history doth make it plaine For many false witnesses stood vp to depose against our Sauiour But as the Euangelist Matthew testifieth though many came yet they could finde none That is to say they could finde none of any validity no not in their owne corrupt iudgements to beare the ground of any inditement against our Sauiour The reason whereof the Euangelist Marke expresseth which was this that their Testimonies were like vnto vntempered morter not fit to botch vp the most base building which now the rude builders had in hand Their witnesses saith the Euangelist agreed not together chap. 14. verse 56. They were like greasie peeces of wood which no glew could hold together or like drossie mettall that would take no sodder That which one said could not stand with the deposition of another So great was that babilonish confusion that was iustly vpon them And it may well be to our singular comfort in that we may the more clearely behold the most perfect wisedome and righteousnes of our Sauiour Christ which by the brightnes of it so dazled and confounded them And that wee may conceiue the greatnes of their confusion so much the better in the testimonies of those that were so friuolous that the Euangelist would not once mention them let vs consider a little of that one which both Matthew and Marke doe expresse as being the most colourable and weighty among the rest And we shall finde that besides the grosse falshood of it there was exceeding disagreement in the deponents For as the Euangelist Matthew reporteth and giueth his euidence that our Sauiour should say I can destroy the Temple of God and build it in three daies The other as we reade in the Euangelist Marke accused our Sauiour that he should say I will destroy this Temple made with hands and within three daies I will build another made without hands Thus the disagreement of the allegations of these their most substantiall witnesses was very great The falshood was as palpable insomuch as their witnesse was not onely more differing from the words which our Sauiour spake then their owne were each from other but also most of all contrary to the intent and meaning of our Sauiour But how shall we know this The Euangelist Iohn is a most faithfull witnes thereof For he doth of purpose set downe both what were the very words and also what was the true meaning of our Sauiour Christ vttered three yeares before this false calumniation was framed The words as St. Iohn writeth ch 2.9 were these Destroy ye this Temple said our Sauiour to the wicked gouernors of the Iewes whose deadly malice he saw from the beginning and in three daies I will raise vp againe He neither said I will nor I can destroy but Doe ye destroy shewing that he knew what was already in their wicked hearts Neither did hee speake of any making with hands or without hands but of raising vp Neither did he name the Temple of God that is the Temple of Ierusalem but this Temple pointing as it were to his owne bodie and spake onely of the resurrection thereof after they should crucifie and slay him as the Euangelist Iohn doth in the same chapter furthermore open and expound the same And thus the insufficiencie yea the meere vanitie Thâ grouÌd and history of his condemnation by Caiphas and fals-hood of this Testimonie is most plaine And therefore the vnreasonable impietie of the high Priest is manifest in that he doth so earnestlie vrge our Sauiour Christ to answer so light and vniust a slander Answerest thou nothing saith he what is the matter that these men witnes against thee As though there were so great honestie in the men that they would not haue accused our Sauiour Christ vnlesse hee had bene worthie of blame The high Priest might with as great reason haue bene both accuser and iudge as he beganne at the first if he had had anie iust cause as nowe hee most absurdlie pretendeth occasion to vrge a false Testimonie against an innocent and guiltles man What doth our Sauiour answere to this verilie nothing at all Neither to the false witnesses Nor yet to the high priest though hee prouoketh him therevnto But he continueth in holie silence not a little grieued no doubt in his righteous soule to see such an vniust and vnconscionable course of their proceeding against him And this is the second thing that wee haue to obserue in the second Act of their proceeding Thirdlie the high priest and the whole Councill beeing as we say at a non plus for all that help and furtherance that their witnesses could helpe forward their bad enterprize he falleth from witnesses to a vehement
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 aduersârie to the clearing of our Sauiour Christ and that with the condemning of hâmsefe 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 testâmonie 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 Sâuiour Christ euen from heauen it selfe The which iudgemânt 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 mân although he setting himselfe in the stead of vâ sinners did beare the hatred and curse of our sinnes For it was vnpâssibâe 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 vnâo 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 malâtious 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 thâm 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 Wherân because the Euangelists Mathewe and Marke are very briefe as toucââng those that belong to his examination before Pilate and also doe altogetâer omit his examination and sâfferings before Herod we wil repaire to th' other Euangelistes Lâke and Iâhn for our further supplie in this behalfe and that euen to th' end wee may so neaâe 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 Reheaâse 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 sâeache 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
haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâborned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ vpon their dis-agreeing allegations but insist and make their decree onelâ vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be âtood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâmnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
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 âaue 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 Aâswer 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 grouÌd 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 ãâã 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 coÌmandeth 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
either part of the answer of our Sauiour the first whereof concerneth Pilate himselfe more directly the other respecting the Iewes yet so as the sinne of Pilate is secretly insinuated and reprooued therein In the first part of the answer our Sauior telleth Pilat who had vainely boasted of an absolute power as we haue seene before That he could haue had no power at all against him vnles it had bin giuen him froÌ aboue As though our Sauiour should haue said in more words howsoeuer thou doest licentiously boast of a power at large not knowing or aduisedly considering what thou speakest I know assuredly that it is so farre off that thou couldest doe what thou list with me touching life or death crucifying or loosing of me that vnles it were giuen thee from aboue I doe not meane from the higher power of the Emperour vnder whom thou art Gouernour here but vnles it were giuen thee from heauen euen by the diuine counsell and appointment of God the most high Ruler and Gouernour aboue all thou couldest doe neither the one nor the other nor any thing at all against me And thus doth our Sauiour Christ plainly open a speciall point concerning the mystery of his holy sufferings vnder this whole course which Pilate taketh with him both in that which is already past and in all which he knew was behinde to wit that he had not so much to doe with Pilate and his iudgement as with the diuine iustice of God before whose tribunall seate he did stand and that in all his sufferings he did susteine the wrath of his iudgement districtly bent against the sinne of mankinde the which he in that he was man did on our behalfe answer the diuine Maiesty for But the generall instruction which he intimateth and setteth downe in these words is this that according as all power and authority of ciuill magistracy is the ordinance of God according to that of the Apostle of our Lord Iesus Christ Rom. 13.1 There is no power but of God c. And as our Sauiour himselfe is by King Salomon vnder the name of the wisedome of God described to say By me Kings reigne c. Prou. 8.15.16 so ought not Pilate onely but likewise all other Princes Iudges and Rulers to looke well to the discharge of their office as they will answer vnto God and to the son of God our Lord Iesus Christ when he shall come at the last day to cal all Magistrates to giue an account how faithfully they haue discharged their offices committed to them by the supreame and almighty God Now in the second part of the answer our Sauiour Christ inferreth vpon the former that in so much as Pilate was the Magistrate of God and by vertue of his office ought to doe iustice therfore they that had deliuered him vnto Pilate had the greater sinne And this as was said doth directly concerne âhe Iewes whose sinne our Sauiour Christ aggrauateth in this respect that in seeking to put him to death and hauing no iust cause on their part they did therfore goe about to peruert the ordinance of God to make the magistrate a minister of their malice Wherin also as was further said he doth closelie admonish Pilate of the greatnes of his sin in that through his own corrupt dealing he stood inwrapped in the guiltines of the sin of the Iewes though not yet so deeplie pluÌged as they were And therwithall he doth likewise giue to vnderstaÌd that he was in daÌger to haue his part in that vengeaÌce which could not but haÌg ouer their heads for that high iniustice which they coÌmitted against him that also with a most high hand Wâerfore as touching the generall doctrine of this latter part of our Sauiour his answer to Pilat it is this that all inferiours euery one in place of subiâction stand th bound euen for that reuerence which they beare vnto God himselfe to take heede that they neuer goe about to peruert the iudgment seat of iustiâe by any wroÌg information or accusation or by any other corruption or accusation whatsoeuer vnder the pa ne of his high and heauie displeasure And proportionablie that all other in their infeâiour places callings be carefull iâ the Lord both how to rule and also to obey as well in the familie priuatâly as in the town or Citie publikely and in the church also as well as in the common wealth as weare further by the grace of God hereafter to obserue For God will âall all to an account And as hee hath giuen anie power as a grace to those that haue it according as Kings and Princes doe in their stiles worthâlie and honourablie acknowledge that they are such as they be by the grace of God so God looketh and so he may iustly that all doe behaue themsâlues gratiouslie in their places as instruments both of his holy iustice and also of his clemencie and mercie and not of their rigorous wilfulnes and tyrannie whereby they should alter their owne gratious stiles as beeing such as they are by the anger and wrath of God rather then by his fauour and grace Thus much concerning the most wise and seasonable Answere of our Sauiour Cârist by occasion of Pilates vain boast of his power and autoritie to the preiudice of the most Souereigne power and autoritie of God Nowe in the sixt place concerning that which followed vpon this last examination of our Sauiour on Pilates parte it was as the Euangelist testifieth this that thenceforth he sought still to loose our Sauiour but on the Iewes parte that they by their outragious impoâtunitie doe frustrate the indeuour of Pilate notwithstanding his manifold attempts to the contrarie In Pilate âherefore we may well obserue at the least a great shewe of some regard of iust ce or rather of auoyding the extremitie of iniustice whervnto he was most vehementlie solicited and importuned And the rather because hee continueth in his manner to pleade the innocencie of our Sauiour although our Sauiour no waye sought to make him inclinable to shewe him anie fauour aboue that hee in his owne conscience did see the equitie of his cause but carieth himselfe in such vprightnes that with all holie wisedome and modestie hee hath euen now last of all verie grauely reproued Pilate of his vaine prowd boasting of a power aboue that which was communicated vnto him A âhing verilie which men of lower place theÌ Pilate yea which men of lowest plâce will hardlie indure that is to heare the particular reproofe of their sin therefore may well be set to schoole to learne this lesson of a heathen man But yet so as we be all carefull to shewe forth a more constant fruite of reproofe then Pilate did so settle our consciences vpon a better ground then he settled his For in so much as he had not a cleare conscience neither looked vp directly to God but sought rather to please men theÌ God to do that
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstaÌce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen froÌ his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior eueÌ froÌ the beginning to the end as is euident by the breaking forth of his coÌplaint at the last wheÌ hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâtting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌd historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌt neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌd and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâmity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but âather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâden Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâe he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren
Christ and so horrible feare lightlie and as it were in sporte But whosoeuer shall consider that Christ rooke vpon him the Person of a Mediator on that condition that he should take vpon him our guiltines as well in soule as in bodie he will not maruell that he should haue to incounter with the sorrowes of of death as if he had bene in the diâpleasure of God cast out into a labyrinth of all miserie The same point doth he notablie lay forth from the words of our Sauiour Iohn chapt 12.27 in his Commentarie vpon that Gospell wherin that our Sauiour complaineth that his soule was troubled hee noteth that it is no maruâll though scoffing persons make all but a matter of laughing in so much as none can vnderstand what the horrible grieuousnes of the sufferings of Christ meaneth but such as are humbled with some experience in themselues And then also he sheweth that it was not onely behoosfull but also necessarie that the Sonne of God should be so affected as he was seeing by his death he was to make satisfaction to God and to appease his anger and curse by taking our guiltines vpon himselfe c. Neither as he saith was it without reâson that the Sonne of God should be so troubled seeing the Deitie hid it se fe neither shewed forth the vertue therof but rested after a sort that he might make way vnto the satisfaction c. And vpon those wordes What shall I say Father saue me from this houre but therfore came I vnto this houre he sheweth that there are fiâe degrees to be noted First a complainte the which brake forth from vnmeasurable dolour Secondlie he perceiueth that he hath neede of succour and therefore lest he should be oppressed with feare hee iâqâireth in himselfe what he should doe Thirdlie he betaketh himselfe to his Father anâ imploreth the aide of him as of his deliuerer Fourthly he calleth backe the request which he acknowledgeth would not stand with his calling and wisheth to suffer anie thing rather then not to fulfill that which was inioyned him by his Father And last of all preferring the glorie of God alone hee forgetteth all other things and mâketh no reckoning of them The which pointes the interpreter doâh notablie open and cleare against such cauills and scruples as fleshe and blood raiseth against them But because the same in effect is translated before wee will rest in that which we haue alreadie seene Hee vseth also the like dexteritie in clearing the words of the Apostle concerning the same matter Hebrewes chapt 5. verses 7 8. where among the rest he answereth to this question Howe was Christ heard out of his feare seeing he indured death which he feared The which answere onely I will here set downe I answere therfore saith hee that wee must consider what the scope of his feare was For why did he shunne death but because hee beheld in it the curse of God and because hee was to incounter with the guiltinesse of all sinnes and euen with hell it selfe Hence was his trembling and anguishe in so much as the iudgement of God is more thân fearfull So then he obtained that which he would to wit that he might preuaile and get out of the sorrowes of death that hee might be supported by the sauing hand of his Father that after a short time of combate he might get a glorious triumph ouer Satan sinne and hell And in like manner it commeth often to passe that we desire this or that but to another end And God denying vs that which wee haue asked yet findeth out a way to relieue vs. This excellent and most necessarie doctrine concerning the exceeding and incomprehensible greatnes of the sufferings of our Lord Iesus Christ to make satisfaction to the diuine that is the infinite iustice of God for our sinnes being thus set downe in diuerse places of the learned Commentaries of this faithfull and learned instrument a Scribe spiritually taught of God it is by himselfe exactly set downe and notably couched together in his Institutions 2. Booke chap 16. Sections 10.11.12 and wee haue it alreadie translated into our language Neuerthelesse it shall be to good purpose that wee desire the Printer to take the paines to set it downe heere also and the rather because he truly disputeth to the reproofe of all ignorant or nice and partiall interpreters of this deepe mysterie that the sufferings of our Sauiour were so great that they may iustly be said to be a kinde of Descension to Hell that is to say to haue beene so great that they may without any hyperbolicall or excessiue speech be called very hellish torments or sufferings In that place of his Institutions therefore Concerning Christes going downe to hell saith Caluine beside the consideration of the Creed wee must seeke for a more certaine exposition and wee assuredly haue such a one out of the word of God as is not onely holy and godly but also full of singular comfort Christes death had beene to no effect if he had suffered onely a corporall death but it behoued also that hee should feele the âigour of Gods vengeance that he might both appease his wrath and satisfie his iust iudgement For which cause also it behoued that he should as it were hand to hand wrastle with the armies of hell and the horrours of eternall death wee haue euen now alledged out of the Prophet that the chastâsement of our peace was laide vpon him Isai 53.5 that he was striken of the Father for ouâ sinnes and bruised for our infirmities Whereby is meant that he was put in the stead of wicked doers as a surety and pledge yea and as the very guilty person himselfe to abide and suffer all the punishments that should haue beene laide vpon them this one thing excepted Act. 2.24 that he could not be holden still of the sorrowes of death Therefore it is no maruell if it be said that he went downe to hell seeing hee sâffered that death wherewith God in his wrath striketh wicked doers For not onely the body of Christ was giuen to be the price of our redemption but there was another greater and more excellent price paid in that he suffered in his soule the teârible torments of a damned and forsaken man According to this meaning doth Peter say that Christ arose againe hauing loosed the sorrowes of dâath Act. 2.24 of which it was vnpossible that hee should be holden or ouercome Hee doth not make it simplie death but hee expresseth that the Sonne of God was wrapped in the sorrowes of death which proceede from the curse and wrath of God which is the originall of death For how small a matter had it beene carelesly and as it were in sport to come forth to suffer death But this was a true proofe of his infinite mercie towards vs not to shunne that death which hee in himselfe so sore trembled at And there is no doubt but it is the
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâme his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâmer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌgelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazârus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌsider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâel as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌsider of the meaning of the words theÌselues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâs the word Spiâit vsed often as 1. Cor. 6.20 Act.
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâs humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌd history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâst willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeânense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shââting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp âhe spirit a phâce to pneuma immediatly after his second lifting vp of his voice ch 27 5â Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
therewithall gaue vp and deliuered the spirit To wâom Into the handes of his Father vttering his minde in these very words and that with a loud voice as the Euangelâst Luke hath deliuered Now therefore that we see the ground and course of the holy storie concerning this great point of the death of our Sauiour we must remeÌber that which was duây purposed by occasion of the former words of our Sauiour wherein he testifiâd that all was finished euen to the death that is to say that now we do obserue in the death it selfe the full perfection of all the most holy sufferings and sacrifice of our Lord Iesus Christ in this offering vp of himself euen to the death of the crosse for our redemption and saluation Question But how may the full perfection of the whole sufferings of our Sauiour be perceiued of vs from his death the sacrificing of himselfe vnto God therein Answere To this purpose we are to obserue three things of speciall moment First that the death of our Sauiour was the very true and reall separation of the soule from the body Secondly that as hath beene obserued before the death of our Sauiour Christ was not constrained but most voluntarie and willing Thirdly that it was in it selfe a cursed death in that it was the death of the crosse Yet so that our Sauiour by bearing our curse vpon the crosse euen to the death hath taken it away and procured most perfect blessing vnto vs and brought life and immortalitie to light for vs. â Tim 1.9.10 Explication and proofe It is true For first the separation of the soule from the body is manifest by the speeches wherby the Euangelists doe expresse his death And secondly we haue seene it sufficiently cleared before that the death of our Sâuâour was not enforced against his will but most willing and voluntarie And so it was necessarie For other wise it could haue beene no meet sacrifice to a appease the anger of God against our sins We may perceiue it from our owne death For what is the reason why the death of the righteous is acceptable and precious to God when as the death of the wicked is vile and abominable before him but because the one is yeelded in faith and obedience in hope of a better life c. the other is against the will without faith without repentance c. as if their heauen and happines were in this world much rather therefore yea infinitely much rather must the death of our Sauiour Christ in whose death and for the sake whereof our is accepted of God be most willing and holy with all perfection of faith and obedience And so it was according to that Heb 10.5.6.7.8.9.10 yet when we say our Sauiour died willingly we doe not meane that he was voide of all tentation to the contrarie But our meaning is this that albeit as we haue seene before he was vehemently tempted by experience of naturall infirmitie and feare to shunne it yet because he gaue not place to the tentation but by mightie strife against it ouercame it and wholly gaue ouer his owne will and naturall desire to the ende he might obey the will of his Father therefore we doe both meane and say the rather that he tooke his death most willingly Yea euen in so much the more perfect maÌner by how much the tentation was the more vehement to the contrarie The perfection therefore of the obedience of our Sauiour Christ to our persite iustification in the sight of God is hereby confirmed vnto vs according to that alledged before out of the second cha of the Ep to the Philippians And as we may further perceiue by that which the same Apostle writeth Rom 5. v 6.7.8 c. For Christ when we were yet of no strength at his time died for the vngodly Doubtles one will scarse die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue toward vs seeing that while we were yet sinners Christ âied for vs Much more then being now iustified by his blood we shall be saued from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saued by his life And not onely so but wee also reioyce in God through our Lord Iesus by whoÌ we haue now receiued the attonement And verse 17. As by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And ch 8.31 What shall we then say to these things If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also who shal lay any thing to the charge of Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead Read also Ep 1.7 We haue redemption through the blood of Iesus Christ euen the forgiuenes of sinnes through the rich grace of God the Father And Colos 1. v. 19.20.21.22.23 Likewise we may perceiue it by that we read in the Ep to the Heb ch 2. v. 9. By Gods grace he tasted death for all men And verses 14.15 He hath destroied through death him that had the power of death that is the diuel And he hath deliuered all theÌ which for feare of death were all their life time subiect to bondage Read also ch 10.9.10 18. likewise 2 Tim. 1 9 10. He hath abolished death c. And in the former Ep of the Apostle Peter ch 1 18 19. we are not redeemed with corruptible things as siluer and gold c. But with the precious blood of Christ as of a lambe vndefiled and without spot And ch 2.24 Christ his owne selfe bare our sins in his body on the tree that we might be deliuered from sinne c. And 1. Iohn 1.7 The blood of Iesus Christ the Son of God saith the Apostle Iohn cleanseth vs from all sinne And chap 2.2 And ch 4 10. And againe Reuel ch 1.5 Iesus Christ hath washed vs from our sinnes in his blood And againe chap 5.9 He hath redeemed vs to God by his blood And Paul Act 20.28 God hath purchased his Church with his owne blood And Rom. 3 24 25. We are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of the sinnes that are passed through the patience of God In the which and like places let vs obserue that by the blood of Christ his sufferings euen to the death and his death it selfe is noted because life as the Scripture saith is in the blood Gen. chap. 9.4 and Leuiticus chap. 17.11.14 And because as we are afterward to consider that the blood yea the water and
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâng 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 sanctâfie 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 âeuit 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 institâtion 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 Châpter 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 Seâuenthly 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 Hetâerto 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
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and âhe heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of âim Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God ExâlicatioÌ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌpared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâcted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâfieth Nâither did he alone say thus but his company also being stricken with greaâ feare consented to the same and so at once condemned âotâ the Iewes and Pilates and their owne vniust proceedings against him Thus benâfiâialâ as we see the conference and comparing of the Euangelists is But here we cannot
vnto him in regard of his abiding three dayes and three nights in the belly of the Whale-fish Matthew 12.39.40 But it may be obiected that the body of our Sauiour Christ did not continue full three daies and three nights in the heart of the earth but onely one full day which was the second and but a little portion of the first day wherein he was buried euen neare vpon the euening and onely the night of the third day Question What is to be said to this Answer We doe not read that our Sauiour said that he would continue three daies full and compleate neither did hee euer purpose to doe so but rather to preuent the time for the more euident demonstration of his diuine power in rising from the dead as hee had done before in the laying downe of his life among the dead sooner then it was thought that by the course of nature he could ExplicatioÌ proofe So indeede doe the effects themselues in either respect really actually and sensibly declare And that it was not the meaning of our Sauiour to determine the time of continuance in the graue to be three whole daies it is euident from his owne words Matthew chap. 17.23 and chap. 20.19 The third day shall the Sonne of man rise againe to wit the third day after the crucifying or aâter the beginning of his sufferings beginning at his appreâension in the gaâden For that was the beginning of the sufferings of the first day by the spitefull dealing of the Iewes and so we may well reckon according to that of Cleopas Luke 24.21 And as touching all these things to day saith hee is the third day that they were done Neither doth our Sauiour Christ say three daies after I am crucified I will rise againe as the text it selfe is plaine And so againe Marke 9.31 and Luke 9.22 And Iohn 2.19 In three dayes I will raise it vp againe that is within the space of three dayes And so are wee to vnderstand Marke chapter 8.31 though in another phrase of speach meta treis emeras as Beza in his large Annotations doth diligently dispute and cleare it from the vse of the same preposition meta in the Greeke language Yea hee cleareth it from the speach of the aduersaries of our Sauiour Christ Mâtthew 27.63.64 Where the Euangelâst reporteth their sute to Pilate which was that the Sepulcher might be mâde sure till the thiâd day because they remembred that he said while he was yet aliue Within three daies I will rise This their reason Saint Matthew expresseth in this phrase of speach meta treis emeras the which if wee should not vnderstand as it hath beene interpreted it were a reason reasonlesse For if the wordes should signifie I will rise after three daies they should rather haue desired that the watch should be set at the end of the third day Thus then we see how long our Sauiour being buried continued in the graue in the state of the dead touching his body and euen as it were among the dead vnto whom hee in his buriall descended according to the vsuall phrase of the holy language as we read Gen. 37.35 and chapter 42.38 and 1. Kings 2.6.9 and Numbers 16.33 where it noteth a corporall descending into the earth though not by buriall But of this more afterward As for the comforts and duties of faith in this respect they shall God willing be set downe in their seuerall places as wee come vnto them And therefore I pray the Reader to turne thether vnto them It remaineth onely touching this part of the holy Storie that wee doe briefely consider of that malicious practise of the Rulers of the Iewes while our Sauiour continued in the graue in seeking if possibly they could to haue hindered his resurrection Question How is this their most wicked and malitious practise reported vnto vs Answer The Euangelist Matthew Chap. 27. from the 62. ver to the end of the Chapter reporteth the whole matter in these words 62 Now saith hee the next day that followed the preparation of the Sabbath the high Priests and Pharisies assembled to Pilate 63. And said Sir we remember that the deceiuer said while he was yet aliue within three dayes I will rise 64 Command therefore that the Sepulcher be made sure vntill the third day lest his disciples come by night and steale him away and say vnto the people He is risen from the dead so shall the last errour be worse then the first 65 Then Pilate saide vnto them ye haue a watch goe and make it sure as ye know 66 And they went and made the Sepulcher sure with the watch and sealed the stone Explication Heere is a wicked conclusion fitly agreeing to the whole pursute of their malice going before Wherein we are to consider First the suâe which the rulers of the Iewes with a readie consent in their wickednes made vnto Pilate Secondly the grant which Pilate yeelded vnto them And thirdly their execution of the same In the sute of the Rulers of the Iewes to wit of the high Priests and Pharisies we are to marke First what it was Secondly the reasons which moued them to make it Thirdly their earnestnes or rather eagernes in going about it Touching the first of these points Their sute was that sure prouision might be made and due order taken by Pilate who had authoritie to command and giue order in such manner of watching and warding as they required that the graue whrein the body of our Sauiour was laid might be made sure and watched vntill the third day This was their sute Now let vs heare their reasons First that they might by this meanes proue our Sauiour Christ now a liar in certaine words which they called to minde he had spoken while he liued to wit that hee would rise againe within three daies after his death For thât this was their intent it is euident by their blasphemie in terming our blessed Sauiour euen the truth it selfe a deceiuer Secondly that they might preuent the frâud of the Disciples of our Sauiour whom most vniustly they suspected to haue in purpose to steale his body out of the graue and so to make other beleeue that he should be risen from the dead So say they the last error should be worse then the first O extreame malice To what outrage and blasphemie will it not driue them that once yeeld themselues ouer vnto it in resisting of the holy truth of God These wretched men resisted our Sauiour while he was aliue they cannot now dâsist though he be dead no though according to the prouerbiall saying Lâuor cessare solet in mortuos fewe enuie or spite the dead And thus they add sinne to sinne against God and heape vp wrath vpon wrath as it were with âull measure pressed downe and running ouer against themselues which doubtlesse long since hauing come to the full measure hath swept them away like a floud from the face of the earâh and reserueth
them to further punishment against the finall declaration of the vengeance of God against aâl wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌd and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâom the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâst word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâmorant thaâ can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâst Likewise Hab. 2.5 The prowd man hath inlarged his desiâe as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâm by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftântimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue âhat is Hell as we are afterward in the next signification fuâther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâking in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â 48 What
man âiueâh saith the Prophet Ethan speaking as well of the godly as of the wicked and shall not see death shall he deliuer his soule from the hand that is from the power of the graue that is so deliuer him that he shall not returne againe to dust from whence he was taken Selah In the like manner doe the other Prophets vse the word Sheol as Isai chap. 28.18 where the holy Prophet speaking of the wicked saith That the couenant which they seeme to themselues to haue made with death and their agreement which they fancie to be betwixt them and the graue it shall be disanulled and not stand Isai chap. 28.15.18 Reade also Ezekiel chap. 31. verse 15 16 17. and chap. 32.27 In which chapters these speeches are vsed in the same sense to goe downe to the pit and to descend or goe downe to the neather parts of the earth wherewith the Lord threatneth the wicked in his wrath as with a iudgement that should ouerthrow them for euer Neuerthelesse touching the godly God himselfe saith and will verilie performe in and by our Sauiour Christ that which he hath spoken by his Prophet Hosea chap. 13. verse 14 saying I will redeeme them from the hand that is as before from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hidden from mine eyes And the same againe in the new Testament vnder the Greeke word Haides 1. Cor. 15.54.55 And that this Greeke word is vsed for the graue reade Acts 2.27 And so wee may vnderstand it also Reuel 1.18 where our Sauiour Christ saith I haue the keyes of the graue and of death And againe chap. 6.8 Death and the graue following after it And chap. 20.13 Death and the graue gaue vp the dead that were in them and they were iudged euery man according to their workes And in the next verse Death and the graue were cast into the lake of fire where the Apostle sheweth what shall be done at the last day Neuerthelesse we will not exclude euery other signification of the word Haides from some of those places as shal be further obserued afterward To conclude this point therefore we may easily perceiue that as it is said of Sheol the graue Iob 30.23 so we may say of Haidâs that according to this first signification it is the house appointed for all the liuing And Isai 26.19 The dead are described to be such as dwell in the dust LEt vs now come to the second branch of your answer wherein you affirme that the same words Sheol and Haides are by a trope or figuratiuely applied to signifie sundry other things Question Which are those things Answer More generally they are vsed either to signifie the state of dead men after this life both of good and bad as they be remoued out of this visible world without any further distinction of either of them from other whether in respect of soule or bodie Onely they signifie that they are gone hence and be no more in the land of the liuing but remaine in the world of the dead if we may so speake Or else they are vsed to signifie the destruction and remouing of other things from the vse of men which remaine still in the present world More particularly they are vsed First to signifie the power of death in holding all those vnder it whom it hath seazed vpon euen so long as God permitteth it to preuaile against them Secondly to signifie Hââl the peace appointed of God for the endlesse easelesse and remeadilesse torment of all that die in their sinnes Thirdly they are vsed to signifie the spirituall dolours and griefes of the soules euen of the children of God here in this life neare vnto death yea in their owne iudgement and sense for the time of the tentation neare vnto the paines and torment of hell it selfe ExplicatioÌ proofe Thus you haue beene taught indeede Let vs now call briefly to minde some proofes of these things And first concerning the former branch of the more generall vse let vs consider first of all the wordes of the wise and beleeuing Patriarke Iaacob Gen. 37. in the end of the chapter mentioned before in that he saith he would goe downe into Sheol the graue vnto his sonne mourning Wherein it is euident that insomuch as hee thought his sonne was deuoured of some beast as his sonnes though lyingly tolde him and therefore to bee without buriall in anie graue beside the bowells of the beast it is euident I say that he vndeâstoode more by Sheol then the graue and comprehended the whole estate and condition of his dead sonne within the compasse of it he hoping that he was aliue with God who is the God not of the dead but of the liuing as our Sauiour Christ hath taught though for any thing he knew he was dead and out of the state of the liuing here in this world And thus farre also doeth the word Sheol extend it selfe in the places before alledged Ps 16.10 More particularly concerning our Sauiour Christ whose whole humane person was in Sheol that is in the state of the faithfull departed this life to wit his body in the graue and his soule in the state of other mens soules vntill he role againe from the dead Act. 13.30 And Psal 89.48 More generally insomuch as Sheol taketh hold of all though all that die and descend to the state of the dead be not buried and laid downe in the graue neither are they all in one estate and condition of soule like as the Latine words defuncti and inferi comprehend all of all sorts of the dead Reade also for Sheol referred to the soule as well as to the body Psal 49.14.15 And Isai 38.10.11 the godly King Hezekiah recording his mourning for feare of an vntimely death opposeth Sheol to the land of the liuing and inhabitants of this world he beleeuing no doubt that the dead are not vtterly extinct when they die though their bodies goe to the graue and consume away And though their soules also by death are so seperated from their bodies that we cannot easily conceiue how they should finde themselues in a kindely state of perfection without them neither indeede are they fully perfect nor shall be after they are once seperated vntill they be reunited againe yet the soules of all that die in the faith are no doubt in a more blessed comfortable and ioyous estate then while they liued here And therefore also it is that though the seruants of God euen in death do ascribe a certaine death to the soule that is a naturall sense or consideration of the maiming or renting of the creature by the seperation of it from the own naturall body As in some of the places before alledged And Iob 33.28 God will deliuer his soule from the pit And Psal 116.8 Thou hast deliuered my soule from death And as our Sauiour Christ
saith My soule is very heauie euen vnto death yet to speake properly their soules cannot die Now that which wee haue said of Sheol we may likewise affirme of Haides and that euen from the places already alledged 1. Cor. 15.54.55 Acts 2.27 Reuel 6.8 and chap. 20.13 For as was said before though Haides as well as Sheol doe in the holy Scriptures first and more properly signifie the graue yet wee must not restraine them to that signification onely The Hebrew word sâith Iunius doth in very many places of the Scripture generally note whatsoeuer condition of the dead and for the same cause is to be referred sometime to the graue sometime to hell synecdochicallie and sometime to both together according to the circumstance of the place And againe the Latine Fathers vse the word Inferos as well as the Greekes doe Haiden indifferently for euery place or condition of the dead no not in sundry of the places already alledged Vox hebraea inquit lumus in Psal 49. stationem quamlibet mortuorum in vniuersum notat permultis Scripturae locis ideóque modò ad sepulchrum modò ad infernum synecdochicé modò ad vtrumqúe simul pro ratione locorum accommodanda est The same he saith likewise concerning Haides in his note vpon Tertul de Idololat cap. 13. Obseruandum quod ait Apud inferos de Lazaro Nam inferos Latini Patres vt Graeci Hadem pro omni loco aut statu mortuorum dixerunt promiscue Atque in hunc sensum Lazarus Diues apud inferos collocantur Quomodo Iraeneus Chrysostomus ex verbis Lucae 16.23 locuti sunt Tertullianus locis quamplurimis Thus much for the proofe of the first branch of the more generall signification of Sheol and Haides Touching the second branch to wit that they are sometimes vsed in the holy Scriptures to signifie the destruction of other things in the world moreouer and besides the corruption of the bodies of men and the altering of the state and condition of their soules by reason that they are by death seperated from their bodies it is euident Num. 16.32.33 Not onely Korah Dathan and Abiram with their families but also their goods and all that they had descended into Sheol And Isai chap. 14.11 Thy pompe is brought downe to Sheol and the sound of thy violls that is they are destroyed according to that wee reade in plaine termes Ier. chap. 51. verse 52 53 54 55. Reade also Ezek. 26.19 20 21. the same in words of like signification So likewise the destruction and ouerthrow of the Citie of Capernaum is threatned and signified by this word Haides yea and also the euerlasting condemnation both of the soules and bodies of the Citizens thereof so many as were obstinate despisers of the doctrine and miracles of our Sauiour Christ Matth. 11.23.24 Hetherto of the more generall signification Nowe more particularly And in the first place that the same wordes are vsed to signifie the continuance power and dominion of death as it were some great Lord and Commander reade the Prosopopie of the holy Prophet Isai 14.9 Sheol beneath is moued for thee to meete thee at thy comming saith the Prophet speaking of the King of Babylon raising vp the dead for thee euen all the Princes of the earth and hath raised from their thrones all the Kings of the nations This signification of Sheol is vsuall when it is put after the word Death by an increase or amplification of speech to the which purpose also diuers times the word signifying power is expressed as we haue seene before Psal 49.15 and 89 48. and Psal 6.5 Hos 13.14 Likewise Haides in the new Testament 1. Cor. 15.55 Reuel 6.8 chap. 20.13 Death and Haides The power of Death is also noted Rom. 6. verse 9. as preuailing so long as the body of our Sauiour Christ lay in the graue Secondly that Sheol signifieth the place of the euerlasting torment of the wicked which we doe vsually call Hell reade Psal 9.17 The wicked shall bee driuen backe euen to Sheol We may well vnderstand it not onely for the graue but also for hell as it is englished seeing that is the place appointed for the soules of the wicked after this life And Psal 49 14. Sheol consumeth their beautie Tremelâus translateth it Infernus Hell Likewise Psal 139.8 Sheol is opposed to Heauen where the Emphasis is most full if we english it Hell And Prou. 9.18 King Salomon saith That the wicked that follow their owne lusts are in the depth of Sheol which likewise may well be translated and vnderstood of Hell the receptacle of the soules of such wicked persons And chap. 15.11 Hell and dâstruction are before the Lord. Sheol naabhaddon Hell and destruction may well be matched together seeing the King of hell is called by the name of Abaddon a destroyer Reuel chap. 9.11 And againe Sheol may well be taken for hell in the same 1â chapter of the Proueâbs verse 24. The way of life is on high to the prudent to auoide from Sheol beneath Moreouer Isai chap. 5.14 we may extend the signification of it to hell And chap. 28.15 where the wicked said We are at an agreement with Sheol But they are vtterly deceiued For the fire of Gods wrath shâll kindle and burne vpon them euen to the very bottome of Sheol ânadh Sheol tachtijah according to the phrase of Moses Deut. 32.22 The fire of which wrath as he saith further in that place shall consume the earth with her increase and set on fire the foundations of the mountaines Now in the new Testament the other word Haides is likewise vsed is Matt. 16.18 The gates of Hell that is all the destroying power of the Diuels of hell shall not ouercome the Church and faith of the people of God by alâ the siege and battery either spirituall or outward that they can possible either lay themselues or by their instruments procure against the same Likewise Luke chap. 16.23 The rich man being in Haides that is in hell torments c. Thus then both Sheol and Haides signifie hell the place of infernall torment The reason why these words are translated from the signification of the graue to signifie hell also may be for that the graue being a place of darknes and naturally vnpleasant and vncomfortable may fitly be vsed in way of a similitude something to resemble and shaddow it forth Let vs now come to the last of the more particular significations euen to bitter dolours and griefes of the soules of the children of God neare vnto the sorrowes of death yea of Hell sometimes in their owne weake sense and iudgment For the which reade Psalm 18.5 where the Prophet Dauid calleth the exceeding great sorrowes which he indured the sorrowes of Sheol the which some translate graue other Hell but all is one in effect The Prophet beeing in these grieuous sorrowes and trouble of heart saith in the same place I called vpon the Lorde and cried to my God
So Psalm 130. verse 1. Out of the deepe places haue I called vpon thee O Lord. The same sense though in other words And as the Prophet prayeth in the deepe distresse of his soule so after that he is most gratiously heard of God hee doth accordingly giue most heartie thanks as Psal 30.3 O Lord saith Dauid thou hast brought vp my soule out of Sheol thou hast reuiued me from them that goe downe into the pit And Psalm 71.26 though in another phrase of speech O God thou hast shewed me great troubles and aduersities but thou wilt returne and reuiue mee yea thou wilt returne and cause me to ascend vp from the depth of the earth mittomoth aharets ex abyssit terrae And yet more fully Psal 86.13 Great is thy mercy toward me and thou hast deliuered my soule from the lowest graue Misheol tachtijah Some translate it by an increase of the Hyperbole from the nethermost Hell But most fully of all doeth the Prophet Heman describe this kinde of the extreame trouble and aduersity and distresse of the children of God here sometime in this life both from the word Sheol and also from others of like signification and nature Psal 88.1 c. O Lord God of my saluation I cry day and night before thee Let my prayer enter into thy presence Incline thine eare vnto my cry For my soule is filled with euills and my life draweth neare to Sheol I am counted among them that goe downe to the pit the word is Bhor and I am as a man without strength Free among the dead like the slaine lying in the graue Keber whom thou remembrest no more they are cut off froÌ thy hand Thou hast laid me in the lowest pit Bebhor tachtijoth in darknes and in the deepe Thus by Sheol and many other borrowed speeches of like nature as was said this Prophet expresseth the extremity of the sorrowes and afflâctions of the children of God which sometâmes fall vpon them either for their triall or for their correction from the fatherly displeasure of God according as it followeth in the same Psalme Thine indignation lieth vpon me and thou hast vexed me withall thy waues And thus according to this last signification of Sheol which noteth such aduersitie and sorrow as bringeth downe euen to the very brinke of death so that they may be said after a sort to haue beene brought downe to the graue yea euen to Hell though they neuer came neither by the grace of God shall euercome into the place of the damned Neither is it vnwonted with our selues in our owne English speech to vse the word Hell in this signification as when we say of this oâ that man he hath a hell in his conscience Infernus animae reâ coÌscientia A guilty coÌscience is the Hell of the soule euen heere in this world though God of his infinite mercie doth not seldome deliuer such from the place and damnation of Hell In which respect the Prophet Ionah a figure of our Sauiour Christ saith that he called vpon God as it were out of the belly or womb of Hell for so is Sheol not vnfitly translated when he was in the belly of the Whale chap. 2.2 the which hee calleth in the same verse the place of distresse I cried in my affliction or distresse saith the Prophet vnto the Lord and he heard me The like is to be considered concerning Haides comparing Act. 2. ver â4 with ver 27.31 so it be discreetly done that is if we consider the loosening of the sorrowes of death in Haides not to be any sorrowes which our Sauiour indured being in Haides but those which hee felt before and at his death the which death being in it selfe a dolefull thing and Haides the graue a place and state in it selfe likewise of discomfort by reason of the separation of the life and soule from the body might well hetherto and thus farre forth retaine continue to vs so much the more full and through a memoriall theâeof and the rather also expresse that singular ioy which is to be taken of vs in the resurrection of our Sauiour the which perfectly remoueth all remainder of sorrow whatsoeuer might seeme to be continued and abetted by death or any other aduersary that we or our Sauiour had NOw therefore that as a fruite of this our inquirie hetherto wee haue found out the diuerse significations of this word to Descend and also of these other words Sheol and Haides whereon the sense of this article of our Sauiours descension dependeth it shall be the more easie for vs to vnderstand the true meaning of them Question May we not thinke so Or is there any thing else furthermore to be considered to the attaining therevnto Answer I haue heard you say that to the right vnderstanding of these words spoken of our Sauiour He descended into hell it is necessarie that we consider the time when he descended whether before in the garden when he did sweat blood and on the Crosse when he made his complaint as one forsaken and left for a season or after his death and taking downe from the Crosse It is indeed to speciall purpose For this difference of time doth necessarily inferre Explication and proofe a diuerse distinct sense and meaning of these words For if we vnderstand them to haue beene principally accomplished in the garden and vpon the Crosse then must the meaning be that our Sauiour Christ did for our sinnes suffer most grieuous paines and therewithaâl also most deepe reproach and ignominie to satisfie the iustice of God and to appease his wrath euen such paines and such reproach as may iustly be compared to the paines and ignominie of hell And this no doubt our Sauiour did for the time sustaine as hath beene already declared Bu if we vnderstand the descension to follow after his death then can nothing in any true sense soundnes of faith be affirmed saue onely that he being laid downe into the graue continued so as a man truly descended to the dead and abiding in their state and condition as touching the true nature of death the soule seperated from the body vntill by his diuine power hee rose vp againe as truly fâom the state and condition of the dead as by his buriall he had descended into it and for a certaine time abode in the same according to those speeches of descending to the graue and according to that signification of Sheol and Haides which hath beene alledged before as tending to this ând And according to the speeâh of the Angell Luke 4.5 who interpreteth the abiding of our Sauiour in the graue to be his abidâng among the dead and his resurrection to be his remouing from the dead Math. 2â 7 Luke in the Gospel 24 4â Read also Act. 3.15 and ch 1â 30.31 and chap. 26.23 and 1. Cor. 1â 12 and verse 20. and Iohn 21.14 But that we may grow at the laât to t e full point and issue
grieuous sufferings which went before and partly also to that last degree of his humiliation which followed after in that he lay in his graue as it were vnder the captiuity and dominion of death vntill his resurrection as was said before For we are not precisely to binde our selues to these words as if because they are set down in this summe of our beliefe therefore we must beleeue them as being of them selues the canonicall text or ground of our faith But wee haue free liberty granted nay rather wee stand bound to take counsell from the holy Scriptures and to beleeue them onely in such sense as they doe apply these words to our Sauiour Christ without any regard of the priuate interpretation of any which hath not certaine ground from the same Question But are there any such interpretations of these words giuen forth by any which cannot be warranted from the holy Scriptures Answere I haue heard it so affirmed for our admonition sondry times that wee might be stirred vp thereby to seeke to ground our selues in the right vnderstanding of them so as no erroneous or groundlesse interpretation might cause vs to decline from the truth therof Explication and proofe There is doubtlesse iust cause why you should be thus taught and admonished For sondry expositors haue their sondry expositions of these words He descended into hell which cannot be concluded from the word of God The which though they are in this respect all of like nature yet they are not to be accounted in like degree of error Question Which may these sondry and groundlesse expositions be Answer They are of three sorts First of those that haue taught the meaning of them to be this that the soule of our Sauiour Christ descended to hell the place appointed of God for the euerlasting torment of the wicked to manifest his diuine power to preach and declare the victorie of his crosse or rather as some think both to begin his victory and triumph and also vtterây to subdue the power of the diuell and hell it selfe there Secondly of those that haue expounded the meaning of them to be this that the soule of Christ went downe to Limbus Patrum as it were to a region within the earth next aboue hell to fetch out the soules of them that were there till his comming and to carrie them with him into heauen after his resurrection Yea some haue taught from these words that the soule of our Sauiour Christ descended to hell to suffer the torments thereof for the redemption of our soules that they might neuer come there Thirdly the Marcionites and other heretikes called Liberatores affirmed that Christ by his Descension deliuered the soules of the reprobate out of hell All which opinions specially the two latter sorts if there be any other like to these they are carefully to be auoided of vs as hauing either no warrant in the word or else are plainly contrary to it Explication and proofe They are so indeede insomuch as a little leauen as wee are admonished sowereth the whole lumpe For to begin with the last of the second sort how can this agree with the words of our Sauiour on the Crosse who most solemnly affirmed that all his sufferings foretold by the Prophets were finished and perfited euen vnto the point of death which he also immediatly performed to the sealing vp of all the rest At which very instant also he did most faithfully commend his spirit into the hands that is into the gratious custody and preseruation of God his Father Who therefore shall dare presume to disable that which our Sauiour hath valued at a full and sufficient valure Seeing all was fulfilled vpon the crosse which God foretold by his holy Prophets who may be of sufficient credit to warrant vs any reuelation to the contrarie to be giuen vnto him And if there be reason that the soule of our Sauiour should descend to Hell to suffer torments in stead of our soules there why should not his body descend likewise to suffer for our bodies that they might neuer come thether Thus that exposition which would lay the most heauie burthen vpon our Sauiour Christ may from these and such like absurdities which followe vpon it be discerned to be the lightest in it selfe and to recoile most dangerously against those that haue so vnreasonably ouercharged it The other exposition of this second sort containeth likewise a meere fiction as may euidently bee perceiued because they can no where shewe vs any ground for such a place as they describe and altogether without booke determine vnto vs. But much rather because that which they say is contrarie to the holy Scriptures which determine another place for the soules of the faithfull which haue died in the LORD euen before the appearance of our LORD IESVS CHRIST For so doth our SAVIOVR himselfe giue plainely to vnderstand in that he placeth the soule of Lazarus in the bosome of Abraham which was in such a place as the LORD vsed the ministerie of the holy Angels to carrie it vnto The which also is expressely saide to be so situated that there is a great gulfe betwixt the one place and the other Luke 16 26. And as the Preacher saith Eccles chap. 12 7. Though the body which is dust returne to the earth as it was yet the spirit returneth to God that gaue it No doubt it doth not returne downeward but vpward I speake now of the soules of the righteous who as they liued so dye the seruants of God Yea like enough also the other may returne euen vpward to God if for no other cause yet to receiue their sentence and so to be cast downe from the glorious presence of God As for that which we read Heb 9.8 The way into the hoâiest of all was not yet opened while as yet the first Tabernacle was standing it can by no meanes be haled to determine any such Limbus or region and place within the earth either nearer or further off from Hell which the superficiall and darke braine of man hath fancied from the same The last opinion of deliuering the soules of the reprobate out of Hell it is most hereticall and direâtly contarie to the eternall iustice and truth of GOD concerning that eternall punishment which hee hath threatened and decreed against them And touching the former sort of expositions they are partly against the expresse doctrine of the Apostle Coloss 2 14 15. Where he teacheth that our Sauiour Christ by his sufferings and humiliation vpon the crosse did so sufficiently subdue yea and triumph openly ouer the Diuel yea as wee may say ouer all the Diuells of Hell that he needed not goe downe into any hidden and darke places of the earth to doe it And they are also against those famous testimonies and declarations which shewe that the victorie was then atchieued as appeareâh by the earthquake at the death of our Sauiour and by the rending of the vaile of the
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not âeaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâher from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌd and meaning of all his sufferings and whole humâliation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
that part of our inquirie which concerneth the duties though vpon this so iust an occasion it is not amisse that we touch them here Wherefore that we may goe forward Question How did our Sauiour Christ furthermore declare his tender loue to his Disciples and therein also toward his whole Church Answer A further declaration hereof was the institution of his holy supper thereby to represent vnto his Disciples before hand and to apply to the hand of their faith the most pretious fruite and benefite of all his sufferings and chiefly of the crucifying of his bodie and of the shedding of his blood which were the sealing vp and ratifying of all the rest This indeede is euident from the words of the institution of the same the holy Supper of the Lord ExplicatioÌ proofe as was opened more fully in the Sermon vpon the text then now we can stand to repeate Onely let vs at this time call to mind which those most sweet fruites of the death of our Sauiour are to wit forgiuenes of sinnes and euerlasting life Maâh 26. ver 28.29 Then the which what fruite can be more sweete to all those that knowe how great miserie our sinnes haue presently brought vpon vs and for the time to come haue made vs more fully subiect vnto in euerlasting torment both of body and soule This ordinance therefore of our Sauiour is as was saide a notable declaration yea and a confirmation of his singular loue both to his speciall disciples and also to all the members of the whole Church And yet behold he hath yet more aboundantly expressed the same by manie most sweet and comfortable speeches after the same institution and celebration of his holy Supper partly while yet they staied in the chamber where it was celebrated and partly in the way as our Sauiour walked with his disciples from thence to the garden of Gethsemane where he was betrayed and apprehended And also by that most diuine prayer Iohn chap. 17. most properlie to be accounted the Lords owne Praier euen such a prayer as no creature but he could or might make But of these things we shall haue the occasion renewed to speake more when we shall come to the comforts In the meane while let vs proceed to see how our Sauiour declared the tendernes of his loue and care ouer his disciples in the Garden where he was euen within a short space after that is in the same night to be betraied and apprehended Question How may that be perceiued of vs Answere As our Sauiour tooke them with him vnto the Garden to the end they might to their owne benefit and the common good of the Church be eye-witnesses of those things which should be fall him so they being there hee doth for the same causes direct them in the best course that they were to take admonishing them to giue themselues to Prayer lest they should enter into tentation Luke 20.40 And further lest they should in their weaknes be discouraged by the beholding of the extremitie of his tentation and affliction our Sauiour withdraweth himselfe first from eight of his Disciples And after this also from the other three Peter Iames Iohn whom he had taken yet somewhat nearer vnto him then he had done the rest Moreouer though his trouble and sorrowes were exceeding all humane strength to indure them yet our Sauiour strengthened in the spirit doth not forget nor neglect at that instant to visite his beloued Disciples with a minde no doubt to comfort them as they should stand in neede And though be found cause againe and againe to alienate his affection from them by reason of their sluggishnes and sleepy neglect of the beginning of his most grieuous troubles yet he doth onely gently reproue this their grosse failing And though he could find no comfort from them yet doth he not cease to comfort and incourage them against the terrour of his apprehension as one insinuating the hope of a good issue through all his sufferings both on their and also on his whole Churches behalfe ExplicatioÌ proofe In all these things the present mind and most excellent wisedome of our Sauiour is plentifully testified to be filled with all loue and tender compassion ouer them The same is likewise euident by his most gratious and earnest praier for them all in the 17. chap. of Iohn ver 6.7.8.9 c. 19. And particularly for Peter as we read Luke 22.31.32 Where also hee doth most wisely and louingly admonish all the rest as well as Peter of this his trouble then shortly to ensue verses 35.36.37 And after all this when hee himselfe was apprehended in the garden hee appeased the rage of the aduersaries against Peter because of his violent resistance against the Officers and in tender regard both of him and the rest giueth thâm an euasion out of the handes of his apprehenders Iohn 18.8.9 Furthermore when our Sauiour was examined before the high Priest he had a mercifull regard of Peter after his vnfaithfull deniall and therefore turned backe and by casting a gratious eye vpon him effectually admonished him by his holie Spirit to consider how grieuously hee had sinned therein Luk. 22.61 Finally euen in his agonies vpon the Crosse our Sauiour declared that singular loue and tender care and compassion which he had both vpon his mother and also vpon his beloued disciple Iohn chap. 19.26.27 And thus it is plaine that as was saide in the beginning of this Treatise Our Sauiour loued them euen to the end whom he once loued And touching the failing of the disciples and that drowsines of theirs mentioned euen now it is no other thing but that which is common to all of vs that we would surely goe euen sleeping and snoring as it were to hell were it not that our Sauiour is faine to awake vs out of our dead sleepe euer and anone Now let vs come to see howe our Sauiour did likewise declare his most present minde and all holy perfection of wisedom and fortitude in his whole course of behauiour toward his persecutors Question Wherein may these vertues of his be seene Answer They shine as the starres of heauen yea euen as the Sunne in the firmament euen from his apprehension throughout the whole course of his examination condemnaââân and execution ExplicatioÌ proofe They doe so indeede The which though they haue beene spoken of in the interpretation of the holy Historie yet will wee heere briefely gather the proofes thereof and call them to minde againe for our further instruction and profite This present minde of our Sauiour with his other most holy vertues are euident First in that which the Euangelist Iohn recordeth chap. 18.4 c. alledged euen now where our Sauiour minding the deliuerance and safety of his Disciples as one remembring well what hee had saide in his holy Prayer to his Father Of them which thou gauest me I haue lost none hee doth to this purpose daunt his enemies at
continually according as our Sauiour himselfe did earnestly preadmonish his Disciples that they should diligently premeditate of them though yet he had not then suffered these his most great and grieuous sufferings As wee reade Luke 9.44 Marke these words diligently saith our Sauiour for it shall come to passe that the Sonne of man shall bee deliuered into the hands of men c And chap. 18. verses 32.33 Hee shall be mocked and spitefully intreated and hee shall be spit vpon and scourged and put to death According also as wee may learne from the Apostle Peter in that hee telleth vs that the holy Prophets of ancient times made diligent inquirie after these thinges which are nowe reuealed vnto vs. Yea hee sayeth further that they are so worthie things and of so excellent effect c The Promise that he should thus suffer for vs. that the Angells desire to looke into them 1. Ep. chap. 1. verses 10 11 12. And the rather are wee to stirre vp our selues to the earnest and reuerend consideration of these things because we are naturally very dull and sluggish in the minding of them as we may perceiue not onely from the example of the Disciples of our Sauiour Christ euen now mentioned of whom it is written that they vnderstood not the speech of our Sauiour neither could perceiue it c. Luke 9.45 And againe chap. 18.34 but we may feele the same likewise in our owne selues and that also from the verie same cause That is to say euen because it is no gratefull argument vnto vs to thinke or heare much of afflictions Our soules are so taken vp and possessed with desire of ease and earthly pleasure that all thought or speech the other way is so vnwelcome vnto vs that we heare it with deafe eares and as if it were spoken vnto vs in a strange and vnknowne language Yea without the grace of God working mightily in our hearts we are for our owne disposition ready to condemne and reiect all doctrine of the crosse and sufferings of our Sauiour Christ as if it were meere foolishnes like as many other haue done as we reade 1. Cor. 1.18 c. For the preaching of the crosse is to them that perish foolishnes c. And verse 23. But we preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnes c. Hetherto of those obseruations which are necessary to be considered for the better and more full vnderstanding of those Articles of our saith which doe concerne the whole humiliation or abasement and sufferings of our Sauiour Christ LEâ vs now in the next place come to the promise Question What promise haue wee that our Sauiour Christ humbled and debased himselfe and indured all those his sufferings for vs and to our benefite Answere The 53. chapter of the Prophet Isaiah is plentifull to this purpose and worthy in this respect that it should not onely stand written in the booke of God but also to be written and ingrauen in the heart of euery beleeuing christian by the finger of the holy Spirit of God Rehearse you therefore this excellent Scripture Question How reade you in the holy Prophet Answere 1 Who saith the holy Prophet will beleeue our report And to whom is the arme of the Lord reuealed 2 But he shall grow vp before him as a branch and as a roote out of a drie ground he hath neither forme nor beautie c. 4 Surely he hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God and humbled 5 But he was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes we are healed 6 All we like sheepe haue âone astray we haue turned euery one to his own way and the Lord hath laid vpon him the iniquitie of vs all 7 He was oppressed and he was afflicted c. 11 He shall see of the trauell of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shall beare their iniquities 12 Therefore will I giue him a portion with the great and he shall diuide the spoile with the strong because he hath poured out his soule vnto death and hee was counted with the transgressors and hee did beare the sinne of many and praied for the trespassers Explication This indeede is an excellent Scripture to this purpose And like to this is the holy prophesie of Daniel chap. 9 versee 24 c. Seuenty weekes are determined vpon thy people and vâon thine holy Citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes and to seale vp the vision and prophesie and to anoint the most holy c. And verse 26. And after threescore and two weekes shall the Messiah be slaine The Comfort of his suffferings more generally These and such like prophecies of the holy Prophets foretelling these things by the Spirit of God they doe include the promise of God with the reiteration and renewing thereof According to that of the Apostle Peter Acts 3.18 Those things which God had shewed before by the mouth of his Prophets that Christ should suffer hee hath thus fuâfilled Thus much therefore briefly concerning the promise and the fulâiâling thereof THe comforts are next to be considered of vs. But before we doe inquire of them first it is meete that we rightly vnderstand in what sense the sufferings of our Sauiour may be saide to be comfortable vnto vs. For without due consideration it may iustly seeme a most inhumane and barbarous thing to take any comfort and ioy in the trouble and affliction of any specially in very grieuous afflictions and miseries but most of all if the partie so pitifully afflicted be an innocent yea most worthy to be spared And so we reade it determined by the holy Ghost in that he reproueth the wicked yea noteâh them to be singularly wicked euen from hence in that they behold the distresses of their brethren and be nothing moued thereby to any commisseration as in the 12. verse of the prophesie of Obadiah Thou shouâdest not saith the holy Ghost by his holy Prophet haue beholden the day of thy brother in the day that he was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of destruction c. Yea as it followeth Thou shouldest not haue once looked on their afflâction in the day of their destruction Reade also Prouerbs chap. 4. verse 17. Bee not thou âlad saith the Spirit of God when thine enemie falleth neither let thine heart reioyce when he stumbleth lest the Lord see it and it displease him and he turne his wrath from him to wiâ against thee Whence obserue diligently that if we must not reioyce at the aduersitie of an enemie then much lâsse may wee reioyce or take comfort
assuredly shortly after to performe And verily hee hath effectually performed it both on their behalfe and on ours that wee might likewise by faith in him ouercome as it is testified in other places of the holy Scriptures And namely in the 1. Ep. of Iohn ch 5 verses 4.5 For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith Who is it that ouercommeth the world but he who beleeueth that Iesus is the Sonne of God Thus then our Sauiour beginning to comfort his Disciples in the Gospel of Saint Iohn from the beginning of the 14. chapter hee continued still more and more to comfort them as hee himselfe saith in the same chapter verses 28.9 And againe chap. 15. verse 11. And chap. 16.1 and verses 6.7 And last of all hee ended with most sweete and comfortable wordes verse 33. as wee saw euen now So that it is very euident that our Sauiour would haue his death and whole sufferings and his departure out of this world bodily to be a most plentifull argument of all comfort to his Disciples Apostolicall first and then to all other Christians and to his whole Church for euer Thus much therefore more generally for our comfort as touching the fruites and benefits which wee doe enioy from the sufferings of our Sauiour Christ according to his owne most sweete and consolatory speeches which hee vsed to his Disciples to comfort them against all whatsoeuer might be most discomfortable to them NOw let vs furthermore well weigh and consider how the same and like comforts may likewise be warranted vnto vs from the rest of the holy history of his sufferings and from the testimony of other Scriptures We will collect them as briefly as so large an argument will permit And to beginne withall well may it bee an exceeding comfort vnto vs that as wee haue seene our Sauiour indured all his sufferinges throughout the whole tedâous course of them most willingly for our sakes For hence were they satisfactory to the iustice of God on our behalfe which otherwise they could not haue beene Yea not only the coÌsideratioÌ of this one vertue but also of all the excellent vertues of our Sauiour shining forth most brightly throughout the same his sufferings as wee haue liâewise seene they may iustly be so many comforters to cheare vp our hearts as it were by the light and warmth of the Sunne in the whole race which it runneth from morning to noone from noone to night euen so often as we shall renew and settle the thoughts of our mindes thereon Doubtlesse through the blessing of God they will be as the renewing of the day vpon vs by the new arising of the Sun of righteousnes to bring the health of his Sun-beames vpon our soules and consciences The answere which God the Father gaue to our Lord Iesus Christ his Sonne at his first enterance into his most bitter passions was an answere containing much comfort in it not onely in respect of our SAVIOVR himselfe but also in respect of vs as we reade Iohn chapter 12. verse 28. For God our heauenly Father promised it at that time and hath no doubt and doth performe it still and so will doe to the end of the world and for euer in glorifying his owne name and the praise of his mercies through the sufferings of his Sonne And the rather because euen then when our Sauiour was in one part of his most grieuous trouble and discomfort God sent his Angel to comfort him so that howsoeuer the hatred which was due to our sinnes fell vpon him yet it was vnpossible that God should not loue and tender him for his owne sake Whereby also we may comfort our selues to beleeue that although we may be sondry times troubled in our soules in our praiers and euery other way for our triall yet for our Sauiours sake God will heare our troubled praiers and support vs in all our distresses if we be desirous to submit our wills to his will as our Sauiour did It may well be comfortable to vs that when the enemies of our Sauiour came into the garden to apprehend him they were not able to stand before him but fell downe backward much lesse had they beene able to apprehend and take him in deede saue that our Sauiour for obedience sake to God and for the loue which he did beare to vs and our saluation he did of his owne accord yeeld himselfe and therewithall by his diuine authority set his weake Disciples at liberty at the same time vntill they should be made more fit to endure such trialls as they were for their parts in some respectes to be exercised with though our Sauiour onelie and alone suffered for our redemption and saluation IT is comfortable to consider that at the examination of our Sauiour before the high Priest the witnesses which came forth against him were confounded and had nothing in truth to accuse him of worthy the least blame For hereby it is made the more cleare vnto vs that hee died for our sinnes and not for any of his owne It is very comfortable that at the same time our Sauiour plainely professed himselfe to be the naturall and very true Sonne of God and that hee will assuredly come againe in glory to iudge the world Yea that hee doth this albâit he knewe that his aduersaries would be inraged thereby and euen from thence take the occasioÌ of putting him to death For hereby these comfortable Articles of our faith are singularly confirmed vnto vs. That silence also which our Sauiour vsed in some part of this examination before the high Priest as also afterward at some seasons before Pilate and Herod hath matter of comfort in it in that hee being as the sheepe dumbe before the shearer as the Prophet Isaiah prophesied of him that hee should be he did euen thereby also shewe himselfe willing to offer vp himselfe in sacrifice to God for vs what meanes so euer were sometime offered of getting fauour with Pilate or Herod against the wicked Iewes or with the Iewes themselues insomuch as he sought no fauour at their hands Of the which silence of our Sauiour thus writeth Beza worthily well saying Felix itaque felix inquam pretiosum silentium quo nobis os aperitur non solum vt Deum alloquamur sed vt magna cum fiducia clamemus Abba Pater Rom. 8.18 Gal. 4.6 Tantum ab est vt illo nos oporteat offendi That is O happy yea I say O happie and pretious silence whereby our mouth is opened not onely so that we may speake vnto God but that with great assurance we may crie Abba Father So farre off is it that we should be offended at him herein ANd that we may proceed according to the order of the holy History It is very comfortable that albeit Peter fel lamentably in this first examination yet we cannot but behold a very gratious fruite
a while after Quò verius ista cognoscimus eò certiores desalute nostra sumus By how much we know these things more throughly by so much the more sure are we of our saluation Piscator Likewise another learned interpreter in his obseruation vpon these words of our Sauiour My God my God why hast thou forsaken me he saith thus Ex hac querela Christi percipimus eum ad tempus desertum fuisse a Deo ita nimirum vt nihil sentiret solatij sed tantum iram Dei cruciatus damnatorum propter nostra peccata Hinc habemus solidissimam consolationem fore vt nos nunquam sentiamus iram Dei quia Christus illam pro nobis sensit Hinc ait Paulus Heb 2.9 eum gustasse mortem pro omnibus nempe pro omnibus filijs Dei quos debuit ad gloriam adducere vt ibidem Apostolus declarat By this complaint of Christ saith he we perceiue that he was for a time forsaken of God in such sort that he had the feeling of no comfort but onely of the wrath of God and of the torments of the damned due to our sinnes Whence we haue this comfort most throughly confirmed vnto vs that we shall neuer feele the wrath of God seeing Christ hath felt it for vs. And herevpon saith Paul Heb 2.9 that hee hath tasted death for all men to wit for all the children of God whom he was to bring to glorie as the Apostle in the same place declareth Question BVt let vs goe forward to the comforts which are yet behind And next of all what may our comfort be that our Sauiour Christ being most grieuously thirstie as no doubt he must needes be after so long continuance of his most hote and firie passion yet would not drinke at al no nor once complaine of thirst till a little before his death Answer This likewise may well be a further comfort from a further consideration of the greatnes of his sufferings from this particular added to the rest in that we may so much the more euidently perceiue hereby that our saluation was most earnestly thirsted after by our Sauiour and accordingly most perfitly procured and atchieued by him for so many as shall earnestly hunger and thirst after the same Explication It is true The thirst of our Sauiour after our saluation must needs be exceeding great in that it caused him to neglect or rather to endure in silence so sharpe a bodily thirst Next vnto this that is immediatly after our Sauiour had dronke not that he might quench his thirst which the drinke that was giuen him could not doe but that the Scripture might in this point as well as in all other be fulfilled these words of our Sauiour doe follow It is finished Question What may oâr comfort be from them Answer It is most singular to the ende last mentioned that is to assure vs of the perfection of the sufferings of our Sauiour for vs insomuch as he himselfe as we doe heare doth expresly testifie that euen now at this very point of time that he vttered these words all was perfitly fulfilled whatsoeuer by the appointment of God was to be suffered of him before that he shoulâ dye the death it selfe which was the very last point of his sacrificing and offering vp of himselfe once for all to the full purchasing of our eternall redemption and reconciliation with God Explication This indeede must needes bee most singularly comfortable to euery true beleeuer insomuch as it hath beene declared in the interpretation of the meaning of this Article that the perfection of the sacrifice of our Lord Iesus Christ is hereby confirmed aboue all exception For seeing our Sauiour himselfe hath saide It is finished nothing doubtles was then vnfulfilled which was appointed of God and foretold by the holy Prophets that it should come to passe from the time of his incarnation and birth to the very last point and instant of his death And euen herein the comfort is thus exceeding great seeing our Sauiour of set purpose woulde not put an ende to his sufferings by departing this life vntil all was finished whatsoeuer God had purposed that he should endure to the full satisfaction and appeasment of his diuine iustice So that most iustly may we yea of dutie ought we as we are hereafter to obserue in the duties to put away all care of any other meanes or merit then of our most blessed and alsufficient Sauiour alone and all feare of any other punishment for our sinnes in purgatorie after death or any other way here in this life beside his satisfactorie punishment alone In which respect also most comfortably doth Maister Beza conclude this point after this sort Agitè igitur inquit gratias ingentes agamus Domino qui nobis oculos aperuit illis omnibus opponamus haec pretiosissima Domini nostri verba c. quibus aduersus quaslibet tentationes conscientiae nostrae confirmentur vera vina fide amplexantes integram illam vnicam numeris omnibus absolutissimam oblationem Iesu Christi semel a seipso factam qua nostrae conscientiae in perpetuum tranquillentur En quae consolatio ex verbis illis breuibus quidem si sonum eoruÌ attendas sed tam amplis si sensum inspicias vt quae in illis continentur opes exhanriri non possint Homil in Hist Passionis 33. Sect. 12. Goe to therefore saith this godly learned Preacher let vs yeelde exceeding great thankes vnto the Lord who hath opened our eyes and let vs oppose to al such doubts or feares these most precious words of our Lord c. wherby our consciences may be confirmed against all temptations whatsoeuer while we embrace by a true and liuely faith that entier onely and euery way most perfect oblation of Iesus Christ made once by himselfe by the which our consciences may be calmed for euer Behold what comfort is in those wordes fewe indeede if thou looke to the sound of them but so ample and large if thou doe regard the meaning of them that the riches contained in them can neuer be drawen out Let vs now come to the last wordes which our Sauiour vttered vpon the crosse Father into thy handes I commend my spirit the which also as the holy Euangelists doe testifie he vttered with a loud voice as one euen at the point of death hauing his full vigour and strength Question What may the comfort hereof be to our faith Answer First as touching the manifesting of his power hereby euen in the supporting of his fraile humane nature against the extremitie of all former and present sufferings it may well be very comfortable in that it is euident by the same that our Sauiour The Comforts belonging to his death albeit he died a true naturall death and the same naturally caused by the vehemencie of his sufferings and by the effusion of his blood âripping out at the piercings of his hands
and feete yet hee died not so much either by the forcing violence and power of the Iewes or of the Diuel or of dâath 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 gâeatest 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 tâat he hauing borne the sorrowes and torments of the second death and now mindiâg 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 âe 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
sins and all other the promises of God Secondly we being through faith baptized into the death of our Sauiour Christ haue by the vertue thereof our sinfull and corrupt nature cleansed and sanctified so that our very persons are by the death of our Sauiour made acceptable to God We haue also that holy and heauenly peace made in our consciences which passeth all vnderstanding We haue furthermore power to walke in some measure of righteousnes and holines of life in the sight of God the which he doth for Christes sake accept from vs though it be full of much failing and weakenes The blessings of this life are made blessed and comfortable vnto vs. Yea all afflictions are sanctified and made profitable vnto vs. We haue dominion and Lordship ouer the creatures restored vnto vs by the death of our Sauiour And thereby also the naturall death is made a spirituall aduantage vnto vs. The holy Angels are by the same made most faithfull and louing friends vnto vs both in life and also at death Thereby also we are reconciled and set at peace among our selues and with all the people of God Finally we haue from the blessed sufferings and humiliation or abasement of our Sauiour Christ the ground of all our hope and longing after our exaltation to the happines and glory of the life to come in the expectation whereof we may boldly reioyce with ioy vnspeakeable and glorious ExplicatioÌ proofe Touching the first branch of this answere that we haue our reconciliation with God by the abasement and sufferings of our Sauiour Christ to the death We read Colos 1.19 c. It pleased the Father saith the Apostle that in him should all fulnes dwel And by him to recoÌcile all things vnto himself to set at peace through the blood of his crosse both things in earth things in heaueÌ And you who were in times past strangers and enemies because your minds were set in euill works hath he now also reconciled In the body of his flesh through death to make ye holy and vnblameable and without fault in his sight We reade the same againe Rom. 3.24.25.26 Wee are iustified freely by his grace saith the same Apostle through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God c. And the Apostle Iohn testifieth the same 1. Ep. chap. 1.2 And againe chap. 4.10 Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes This reconciliation is a greater benefite then the staying of Gods anger and wrath as may be made plaine by a similitude taken from the dealing of King Dauid with his sonne Absalom For though he let his anger fall yet hee would not for two yeeres space after that admit him to come into his presence 2. Sam. cha 14. It may be further illustrated from the booke of Ester chap. 2.1 and chap. 4.11 with chap. 5.1.2 Yea it may appeare by Gods owne dealing with K. Ahab from whom though he staied his wrath for a time yet he was not reconciled toward him And it is well worthie the noting yea it is most admirable concerning this reconciliation which we haue through our Lord Iesus Christ that God doth not deferre it âill wee seeke after it as men offended specially men of greater place then the parties offending vse to doe but of his singular grace mercy he himselfe though he be the most high maketh the first offer of it yea by his Ministers he intreateth vs to accept of it and to be reconciled vnto him 2. Cor. 5.18.19.20.21 And furthermore that the forgiuenes of sinnes and all other promises are ratified by the sufferings and death of our Sauiour We read Heb. ch 9. verses 15.16.17.18 in these words For this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of the eternall inheritance And ch 13.20.21 The blood of our Sauiour Christ is called the blood of the euerlasting couenant We read likewise Act. 20. verse 28. answerable to the prophesie of Zech. 9.11 Thou shalt be saued through the blood of thy couenant I haue loosed thy prisoners out of the pit wherein is no water For not onely the Iewes in their bodily captiuity but we also in respect of our spirituall thraldome may well be counted such prisoners answerable to the pitifull estate wherin Ioseph was through the malice of his brethreÌ for a time Gen. 37.23.24 And yet more generally touching the ratifying of all the promises of God by the same death and sufferings of our Sauiour Rom. 8.32 If God be on our side saith S. Paul who can be against vs who spared not his owne Sonne but gaue him for vs all to dâath how shall he not with him giue vs all things also Thus much concerning the first branch Sâcondly that our sinfull nature is cleansed and sanctified by the death of our Sauiour it is figured and represented vnto vs in holy Baptisme according to the testimonie of the Apostle Paul Rom. 6.3.4 seeing as there he affirmeth We are baptized into his death being baptized into his death we are also buried with him as touching the life and strength of sinne Knowing this as he saith in the 6. verse that our olde man is crucified with him that the body of sinne might be destroied that henceforth we should not serue sinne For he that is dead is freed from sinne Likewise Colos 2.11.12 And Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place c. And that hereby our very persons are accepted with God Reâd Ephes 1.6 and chap. 2.13 c. 1. Cor. 6.11 Heb. 11.4 Thirdly that by the same death and sufferings of our Sauiour we haue inward peace of conscience as a fruite or effect of our reconciliation with God we reade Rom. 5.1 c. Then being iustified by faith saith the Apostle wee haue peace toward God through our Lord Iesus Christ c. The reason whereof is rendered in the 6. verse c. because our Sauiour hath died for vs and by his blood reconciled and iustified vs. This peace is called The peace of God which passeth all vnderstanding Philip. 4.7 For as it followeth it preserueth our hearts and mindes quieted pacified in Christ Iesus against all disturbances aboue that we our selues would think how it could be euen as if our Sauiour Christ kept continual watch ward and maintained a garison of souldiers to defend vs against all our aduersaries For thus much doth the Apostle giue to vnderstand by the militarie word phroureses which hee vseth in this place This peace and the comfort of it is aboue
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To âhe which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ that are vnclean sanctifieth as touching the purifying of thâ flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâur conscience froÌ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌmunion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâr as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
least of those that be the Lords which he taketh in like ill part as if hee were neglected or molested himselfe Matth. 25. verses 45. It ought to suffice yea to be ouer much in our iudgement that the Lord hath once drunke vinegre and euery way the most bitter potion of Gods wrath for our cause though we doe neuer make him nor any of his any vnkinde offer of it againe Thus much concerning this short speech I thirst for declaration of that duty which ought to be yeelded from the comfort of it NOw we are come to the next like short speech of our Sauiour which was his Question It is finished What duty ought to arise from the comfort of faith herein Answere It is most cleare and manifest from hence that we ought not in any wise to looke to any other sacrifices or satisfactions or merits either in the whole or in part for our redâmption and iustification in the sight of God but to this of our Sauiour alone neither that wee are to feare the popish dreame of any other purgatory then the blood of our Sauiour Christ to the washing away and remouing of all sinnes out of the sight of God Explication and proofe This is very cleare and manifest indeed For seeing we haue our warrant from our Sauiour himselfe that all was finished yea euen to the very point of death when he spake these words and that immediately after this he tooke his death which was the sealing vp of all therefore we may yea we ought iustly to be out of doubt that all doctrines of any further addition for satisfaction or merit before God are false and Antichristian And for thâ same cause to be vtterly reiected of all true christians who cannot buâ looke onely to Christ for their perfit redemption and saluation according to the expresse doctrine of the holy Scriptures THe duties which doe belong to that comfort of faith which ariseth from the consideration of the last words of our Sâuiour vpon the Crosse they are yet behinde Answer Which ought those duties to be Question We ought from the example of our Sauiour Christ who at his death commended his spirit intâ the hand of his Father to esteeme alwaies of our soules as of a chiefe treasure and to be carefull ouer them aboue all earthly things Yea more then of our corruptible boâies against the time of our death whensoeuer it shall come Secondly it is our dutie to make choise of God as of the onely worthy feoffie of trust as one wou d say to whose custody wee may safely commend them from day to day And thirdly it is likewise our bounden dutie comfortably to beleeue that if we shall faithfully commit our soules vnto him hee will for our Sauiours sake keepe them most charity and tenderly in his owne hands alwaies and at the end of our liues receiue them and reserue them in a blessed estate vntill the resurrection of our bodies and then also wilâ ioyne them againe to our bodies like as our Sauiour returned to his bodie the third day and thenceforth will blesse vs with glorie and happinesse in them both for euermore Explication proofe Vnto these duties no doubt doe the wordes of our Sauiour Christ leade all true beleeuers according to that notable imitation of Stephen Act. 7.59 Lord Iesus receiue my Spirit And according to the practise of S. Paul 2. Tim. 1.12 saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Yea and hee beleeued likewise no doubt that God was as willing to doe it as he was able according to that in the 8. verse of the 4. chap. of the same Epistle in that he saith Henceforth is laide vp for me the crowne of righteousnes which the Lord the righteous Iudge will giue me at that day and not to mee onely but vnto all them also which loue his appearing The same thing therefore ought we to beleeue at this day which they did then according to the practise of our most blessed Sauiour And the rather because as we may perceiue both by the words of Stephen and also of the Apostle Paul that our Sauiour hath the ioint care of our soules together with the Father according to that he saith None shall take them out of my hand Iohn 10. verses 27.28 29 30. My sheepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father who gaue them to me is greater then all and none is able to take them out of my Fathers hand I and my Father am one So that well saith M. Beza The hands of our Sauiour are not now held fastened to the Crosse after the manner as our painters doe paint him for then hee could not embrace vs but he hath them at full libertie euen from heauen to embrace the soules of those that dye in hâm the which hee cherisheth in his bosome vnto the time that they shall be restored to their bodies to the enioying of an euerlasting spirituall life and vntill that hee doe come in the cloudes of heauen to meete vs and that wee for our parts be taken vp into the aire to meete the Lord to enioy together with him that blessed estate which is prepared for vs for euer 1. Thes 4.14 Goe to therefore as saith that comfortable and faithfull Preacher Let vs be of good cheare and lay these things to heart euen these so great and notable comforts for our necessary reliefe specially against the last combate God as we knowe doth earnestly require trustie fidelitie in one man toward another euen concerning the least thinges that are committed to anie mans trust that they should be forth-comming and therfore inioineth a penaltie to be laide by the Magistrate vpon all such as shall be found to deale vntrustily as we reade Exod. chap. 22. verses 7.8 c. to the 13. How therefore can we thinke but that the Lord who requireth fidelitie in men as a principall point of his lawe as our Sauiour also declareth Matth. chap. 23. verse 23. will assuredly approue himselfe most faithfull aboue all men to euerie one that accounting him faithfull shall commit themselues to his trust Thus much of the comfortable duties of faith concerning the comfortable manner of our Sauiour Christes dying Question NOw what may our duty be in regard of the death it selfe which the same our Sauiour died Answer First of all as his death was in the manner of it farre differing from the death of all other so are we to know that the endes and fruites of his death are most singular aboue the death of any or all other creatures ExplicatioÌ proofe It is very true as the endes and fruites themselues rehearsed in the Comforts doe euidently declare So that as K. Dauid was not affected after a
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâd sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâe flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâe bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture ExplicatioÌ proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe ExplicatioÌ These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe ExplicatioÌ proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1â 5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1â 8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
his resurrection from that which they were before The first cause was therefore that the power of their sight was defectiue in discerning the obiect that was before it like as the eyes of the Aramites were restrained that they could not discerne Elisha nor that hee led them into Samaria till they were in the middest of it And as the eyes of these two Disciples were thus holden so we may proportionably conceiue that their eares were also so restrained that they could not distinctly discerne the sound of his voyce from the voyce of one that was a stranger vnto them Thus then we see the first meanes whereby our Sauiour concealed himselfe from the knowledge of these his Disciples And it is a good thing for vs well to consider from hence that we haue not an absolute power no not ouer our owne naturall senses no more then Hagar could see the well of water that was neare to her vntill God opened her eyes to see it Gen. 21.19 And therefore much lesse haue wee any such power ouer our inward vnderstanding iudgement memory will and affection and least of all concerning heauenly things And therefore also that wee are to acknowledge all these to be in the dispositiue power of God either to diminish and restraine or vtterly to take away any or all at his pleasure and âherefore likewise that we are alwaies to intreate him to giue vs grace and power that we may be carefull to vse them as we ought to his glory c But this as a note by the way The second way or meanes whereby our Sauiour concealed himselfe was that which the Euangelist Marke telleth vs of ch 16.12 insomuch as he did not shew himselfe in such apparell as he had vsed before his death but came vnto theÌ now as if he had bin a traueller to go a iournie it may be with a walking staffe in his hand c. like to themselues Yea though he had before appeared to Marie Magdalene in such manner as if hee had beene the gardener appointed to dresse and keepe that garden where the sepulchre was Wherein this our second Adam sheweth himselfe after a sort answerable herein to that part of the calling and condition of the first Adam Gen. 2.15 But concerning the appearance we now speake of the Euangelist Marke writeth thus After that saith he he appeared vnto two of them in another forme as they walked and went into the Countrie In another forme not that he changed his countenance as was said before but that he had on him another kinde of apparell c. Now let vs returne againe to Saint Luke who prosecuting the narration of this appearance of our Sauiour saith that he ioyned himselfe to these trauellers as a way-faring man and that after he had approached neare and gone a while with them he entered talke demanding in friendly and familiar manner two things of them First what that earnest talke was which they had betwixt themselues And secondly why they were so heauy and sad as no doubt their countenances did euidently bewray as the word scuthropoi which the Euângelist vseth giueth vs to vnderstand as wee may see further Matth. 6.16 Neuerthelesse this wee must know that our Sauiour did not aske these questions as though he was ignorant what they talked on but to giue them occasion to lay forth their griefe and the error of their thoughts at the full that so hee might take the occasion more fully to direct satisfie and quiet their mindes It followeth therefore as an appurtenance hereunto that the holy Euangelist sheweth what answer one of these hee being also herein as the mouth of the other gaue to our Sauiour to the full satisfying of eyther part of his demand as well what their communication was as what was the cause of their sadnesse Let vs heare the words of the Euangelist Question How doth he report this answer Answer He reporteth it in the 24. chap from the beginning of the 18. verse to the end of the 24. in these words 18 And the one saith the Euangelist named Cleopas answered and saide vnto him Art thou onely a stranger in Ierusalem and hast not knowne these things which are come to passe therein in these daies 19 And he said vnto them What things And they said vnto him Of Iesus of Nazaret who was a Prophet mighty in deede and in word before God and all the people 20 And how the high Priestes and our Rulers deliuered him to be condemned to death and haue crucified him 21 But we trusted that it had beene he that should haue deliuered Israel and as touching all these things to day is the third day that they were done 22 Yea and certaine women among vs made vs astonied who came early vnto the Sepulchre 23 And when they found not his body they came saying That they had also seene a vision of Angells which said that he was aliue 24 Therefore certaine of them who were with vs went to the sepulchre and found it euen so as the women had said but him they saw not Explication This is indeede the full report of the answer shewing as was saide both what their communication had beene and also what the cause of their sadnesse was Their communication as Cleopas answereth was of Iesus cââmonly sirnamed as it were from the place of his education Iesus of Nazaret Whom indeede Cleopas doth describe honourably though somewhat defectiuely from one part of his office and calling onely as one being among his Disciples reputed a most holy Prophet and also from the effects or signes thereof in that he shewed himselfe mighty in word and deede both before God and men God himselfe from heauen giuing witnes therevnto Thus I say Cleopas doth describe our Sauiour honourablie though as yet hee did not know either his Person or his Office perfitly That which they communed concerning this Iesus our Sauiour was first of his late sufferings and death euen that his death vpon the Crosse which their most enuious and malitious Gouernours had cruelly put him vnto but two daies before The which also as they say was done so publikely and in the open sight of all that euen in the beginning of this answer Cleopas telleth our Sauiour who not onely best knew but also alone felt the smart of all that he maruelled that any one about Ierusalem could be ignorant of it Secondly they talked as Cleopas further reporteth to our Sauiour though as yet vnknowne to Cleopas of that more priuate and as yet very secret newes which was brought vnto them being among the Disciples at Ierusalem the present morning before they vpon necessary occasion brake company and left them somewhat early to wit before that Marie Magdalene returned the second time The which newes was this that certaine women and namely Marie Magdalene going early to the sepulchre found not the body of our Sauiour there no nor yet they of the Disciples to wit Peter and Iohn who went
according to his most reuerend gratious manner did then performe as was answered For as touching the breaking of bread it selfe it was an vsuall thing among them and had no specialtie in it It is therefore a synecdochicall speach a part put for the whole Neither is it to be doubted but our Sauiour in the same most reuerend holy manner vsed those wordes of thankesgiuing which were familiarly known and heard of the Disciples very often before his death while he was yet conuersant among them The which example of our Sauiour Christ ought to be of singular authoritie with vs to confirme vs in the carefull and religious practise of this Christian dutie of blessing praising God both when we sit down and also when we rise againe from our meate And as it ought to be of singular authoritie with vâ to confirme and incourage such as haue learned already to make conscience of the dutie so it ought of the contrary to be of exceeding great authority to rebuke yea euen to shame those that regard not to acquaint themselues with it but like bruite beasts that haue no vnderstanding doe sit downe and fill their bellies with Gods good blessings and rise vp againe with out any profession of thankefulnesse to the author and giuer of them For seeing our Sauiour Christ the proper heier of all things both before and after his resurrection goeth before vs by his example surely we who haue no interest to one morsell of bread but through him ought much rather to acknowledge our selues thankefull to God for his manifold benefites and for that good and healthfull nourishment which he giueth vnto vs aboundantly by them Maister Beza Hom 10. in Hist. Resurrect Verily whosoeuer of vs doe it not wee make our selues as guiltie of theft before God as he is before men who sitteth down and taketh his dinner at the Inne and goeth away before hee hath paide the Inne-holder his due Yea and we doe as iustly deserue that God should take away all his good benefites of meate and drinke from vs as the tennant doth forfeite his Copie to his Lord when hee paieth not that rent or yeeldeth not that seruice which is due by the tenure of his Copie Maister Perkins in his exposition of the Creed c. Besides what a shame is it as a godly learned man saith that the mouth which openeth it selfe to receiue the creatures of God should neuer open it selfe to blesse and praise God for the same Much more mâght be said to this purpose but I will cease for this time with this one saying that the practise of the dutie is more excellent then the largest speach that might be vsed to moue vnto it And would to God that this consideration might moue those that haue hetherto bin vndutifull herein to take a better course hence forward more to the glory of God and so more to their own Christian consolation and comfort It is a common saying that a word to the wise is enough God grant that we may be found in the number of such euen for our Lord Iesus Christs sake Amen Thus much concerning the action whereby our Sauiour Christ made himselfe knowne Now touching the opening of the Disciples eyes in the time of the breaking of bread and namely the action of thankes-giuing Quest How is that to be vnderstood Ans The opening of the Disciples eyes was nothing else but the restoring of them to their naturall power of discerning the obiect that was before them touching the which they were by the diuine power of our Sauiour restrained before ExplicatioÌ proofe That the opening of their eyes was no other thing but that which you haue answered it may appeare by that which was said before of the contrary shutting or closing of them vp which was no more then the withholding of them from the discerning of the particular obiect and so was indeede rather a miraculous then a naturall restraint For if it had bin naturall either in the outward or inward sense imagination it would haue failed in the discerning of other obiects as well as onely of that one So then by this supernaturall restoring of the naturall vse of their sight to discerne this particular obiect yea and the discerning power of their hearing and by them both of their inward vnderstanding also they did perfitly know both by fauour gesture speech euery other external thing but chiefly by the inward work which his holy spirit had in their hearts as we are by by to consider that it was vndoubtedly our Sauiour that was now with theÌ euen he that was crucified dead buried before And thus we may euidently discerne from the opening of the eyes of our owne vnderstanding what a singular blessing God vouchsafed vpon the care of these two Disciples in their mourning vnder the discomfort of these doubts and sorrowes which fell vpon them by reason of the sufferings and death of our Sauiour Christ And namely their earnestnes in their louing constraining of our Sauiour to stay with them with a mind no doubt to shew al the kindnes they could vnto him howsoeuer he for his part stood in no need of it it was a very blessed worke of the grace of our Lord Iesus Christ in their hearts wherevnto also belonged the singular blessing of God to come vpon them For as all earnestnes in good things so in the practise of the fruits of true Christian loue it is very pleasing vnto God our Sauiour Christ as the present instance doth notably declare in that thereby they obtained the company of our Sauiour to their singular benefit Let it therefore I beseech you be of speciall authoritie in our hearts to prouok vs to the imitatioÌ of so blessed an example Yea though we cannot performe it to our Sauiour himselfe yet let vs doe it to those that are sent and doe come at any time willingly vnto vs in his name According to the example of that Christian silkewoman Lydia Act 16.15 who after that the eyes of her heart were opened by the preaching of Paul she besought him and his companie saying If ye haue iudged me to be faithfull to the Lord come into my house abide there Yea as the Euangelist Luke saith she constrained them To the which end let vs remember what our Lord Iesus Christ himselfe saith of those which he sendeth forth to preach his doctrine euen this doctrine of his death resurrection of his sufferings of the glory that followed that all such doe receiue himselfe Yea yet more generally that whosoeuer doe receiue any righteous man euen the least of those that doe professe his name that they shall not loose their reward But on the contrary let vs take heed that we be not like the swinish Gaderenites who would in no wise haue Christ come vnto them nor like that town of the Samaritanes which would not giue lodging to our Sauiour
it seemeth to be most orderly that wee doe begin first with the first words of St. Iohn concerning this point Question Which are these his words Answere They are these as we reade them chap. 20. verses 21.22 21 Then said Iesus vnto them againe Peace be vnto you as my Father sent me so send I you 22 And when he had said that he breathed on them and said vnto them Receiue the holy Ghost Now after these words may follow the words of St. Luke ch 24 verses 45 46 Question 47 48. Which are these words Answere They are these verse 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46 And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47 And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48 Now ye are witnesses of these things After these words of St. Luke we may not vnfitly returne againe to the Euangelist St. Iohn as it followeth in his 20. ch in the 23. verse Question What are the words of St. Iohn in that verse Answere They are these 23 Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Now for the conclusion of this most excellent narration of these two holy Euangelists wee may yet againe commodiously returne to St. Luke as it followeth in the 4â verse Question Which are his words Answere He reporteth the words of our Sauiour thus 4â And behold I will send the promiâe of my Father vpon you but tarry yee in the Citie of Ierusalem vntill ye be endewed with power from on high ExplicatioÌ Thus then we haue the whole narration before vs so orderly as God hath vouchsafed vs his grace to guide vs for a helpe to our interpretation and for the more cleare and full vnderstanding of the whole Wee will not vrge this order of the words of our Sauiour recorded by both the Euangelists ouer precisely and stiffely Onely we will obserue it till we may learne wherein it may be amended This we are sure of that our Sauiour both spake and did all that the Euangelists set downe at this one the same appearance I meane in this one time of appearance and continuance with them Now therefore this cauâele prefixed as touching the order let vs come to the words themselues and the doctrine thereof which is no lesse certaine by the authority of our chiefe Master and Teacher then most profitable for vs very reuerendly to consider of The whole narration containeth a preparatory institution or ordination of the eleuen to the Apostolicall function and ministery as it is euident by comââring the last words of Luke concerning the promise of the holy Ghost to the perfect furnishing of them therevnto after the ascension of our Sauiour with the first words of Saint Iohn touching the holy and sacramentall breathing of our Sauiour vpon them as a signe and seale thereof Not an ydle signe and seale but that which was effectuallie accompanied with a more cleare inlightening of their vnderstanding then they had before as the Euang Luke doth further declare in that he writeth expresslie that our Sauiour opened their vnderstaÌding that they might vnderstand the scriptures This beeing as it were the whole summe wee may more particularlie consider of the narration of the holy Euangelist in these seuerall partes following First our Sauiour repeateth the words of salutation or rather pronouncing his blessing vpon his disciples saying againe Peace be vnto you Secondlie hee doth assure the eleuen of their Apostolical and high calling by word of mouth in that he saith As my Father sent me so send I you Thirdlie for their further confirmation hee vseth a Sacramentall signe of breathing vpon them with the interpretation of his diuine meaning therein saying Receiue ye the holie Ghost Fourthlie the effect of these words answeable to the sacramentall signe is recorded in that it is said that our Sauiour opened their vnderstanding that they might vnderstand the Scriptures Fiftelie our Sauiour did from the scriptures declare vnto them thesâ things by the which they might be established in the faith both of his death also of his resurrection to the ende they might preach the sâme to other to the working of faith in them likewise in that he said to them Thus it is written thus it behoued Christ to suffer and to rise againe from the dead the third day Sixtlie our Sauiour declareth vnto them the principall fruits and benefites of his death and resurrection which he would haue them also to preache in his name that is to say Repentance remission of sinnes And therewithall he declareth vnto them the largenes of their Apostolicall coÌmission extending it selfe to all nations beginning first at Ierusalem and from thence into all the worlde For so are the words of our Sauiour That repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem Seuenthlie he doth autorise them to be authenticall witnesses in the preaching of these things Nowe saith our Sauiour yee are witnesses of these things Yea further in the eighth place he assureth them that their ministerie shall be effectuall both to the saluation of those that will belieue and obey their doctrine and also to the condemnation of all such as shall harden their heartes against it Whosoeuers sinnes ye remitt saith our Sauiour they are remitted and whosoeuers sinnes ye retaine they are retained Finally our Sauiour promiseth these his Disciples all meete gifts in a more full measure then yet they had receiued for the execution of this their great high office of Apostleship and to the same ende commandeth them to resorte to Ierusalem after his Ascension and to tarrie there till hee should perfourme this his promise vnto them These are the seuerall parts of this excellent portion of the storie concerning the fifte euen the most ample and effectuall remedie which our Sauiour vsed to chase away the vnbeliefe of his disciples yea eueÌ of these the chiefe of them for the benefit of the rest yea euen of his whole church It coÌtaineth as we see many most excelleÌt things Let vs therfore accordingly dispose of our mindes to ponder weigh them And the Lord giue vs grace so to doe Amen Touching the first of these particulars to wit the repetition of these words Peace be vnto you I wil not stand to make rehearsall of the interpretation which was so lately giuen of them Onely let vs obserue the reason why our Sauiour repeated them the which as we mây well conceiue were these First because the disciples through distraction and trouble of minde made little vse of them before Secondly because our Sauiour minding to enter into a new speach vnto his disciples maketh a new entrance or preface as it were Then the which nothing could be
Receiue the holy ghost added to his actioÌ of breathing vpoÌ his disciples But that we may the better vnderstand them let vs consider a litle of either of them a part And first concerning the holy Ghost Question What is the meaning of our Sauiour by these words Answer By the holy Ghost in this place as I haue bin taught our Sauiour doth not meane the third Person of the holy Trinity simply considered in respect of his essence personal subsistence as though that were giuen to his disciples but in respect of the effectuall working of the holy Ghost in their hearts in that he proceeding from the Father and the Sonne is the onely immediate fitter and furnisher of them to their holy ministery by conferring all spirituall gifts and graces meete therevnto ExplicatioÌ proofe It is so indeede And so are wee to vnderstand the holy Scriptures in many places where wee read of the sending giuing or communicating of the holy Ghost to any man Or when the holy Ghost is saide to come vpon any or that any are said to be filled with the holy Ghost Read 2. Chron 24.20 Luk. 1.67 Act. ch 2.4 6 3 5 ch 8 14.15.16 17. ch 19.6 And in respect of this fitting furnishing the holy Ghost is called somtimes the hand and finger of God as 2. king 3.18 the hand of God came vpon Elisha and Luk 11.20 And in this place wee are further to vnderstand that by the holy Ghost is not meant so much the gifts of the spirit to sanctification of life such as are simply necessary to saluation as Act 10.47 the which these Disciples had in part already themselues hauing beene Baptized but more properly those gifts of the spirit which belong to the Apostolical function of Preachers as 1. Cor 12. the which also they had for a while in some measure not long before when our Sauiour sent them forth to Preach as wee obserued a while since Thus much for the meaning of these words holy Ghost Question Now what is the meaning of our Sauiour by this word Receiue Answer By this word Receiue our Sauiour noteth his giuing of the holy Ghost ExplicatioÌ He doth so indeed For they could not possibly haue receiued vnlesse it had beene his pleasure to giue Question But why then did he not say I giue rather then receiue yee Answer By this word receiue which is a word of authoritie and commandement not to the holy Ghost but to the Disciples our Sauiour doth both stirre vp and frame their hearts to be capable of that gift which hee minded in some measure presently to bestowe vpon them and also to raiâe vp their hearts to a further expeâtation of the increase thereof to the perfect furnishing of them to their most weightie and difficult office and Ministerie Explication It is very true For when hee breathed vpon them hee did not giue them a bare and naked signe neither spake idle and vaine words but his diuine power made them both effectuall Question But might not his word alone haue beene effectuall though he had vsed no signe Answer Yes if it had so pleased our Sauiour Neuertheles to helpe the weake faith of his Disciples he thought good in his most gracious wisdome to giue them an outward and sacramentall signe Explication Herein therefore the tender compassion of our Sauiour doth againe singularly appeare like as we haue obserued diuers times before Now let vs come to the fourth particular to wit the effect which followed vpon this sacramentall signe and speech of our Sauiour Question What was that Answer The Euangelist Luke may well be the most holy Interpreter of it in that he saith 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46. And said vnto them thus it is written c. ExplicatioÌ We haue seene already that our Sauiour Christ hath vsed many notable remedies in this his fift appearance to helpe against the vnbeliefe of these his speciall Disciples But that we may see that all meanes are vneffectuall vntill God giue blessing it is saide here that the Disciples remained still without faith in this point of the resurrection till our Sauiour opened their vnderstanding as it were with the key of knowledge through the grace of his holy Spirit And it is most certaine that we are all so blind that by no meanes can we vnderstand any thing that belongeth to the kingdome of God vnles God himselfe by his holy spirit doe reueale it vnto vs. The naturall man perceiueth not the things of God 1. Cor 2.14 Neuertheles we must not vnderstand the words of the Euangelist as if the Disciples were vtterly voide of all knowledge and altogether destitute of the spirit of God For it is euident by that which is testified in the Gospel before that they being schollers to our Sauiour euen two or three yeares yea hauing beene imploied by our Sauiour to preach for a certaine season to the people of Israel Mat 10.5.6.7 c must needes knowe and beleeue many excellent things concerning the kingdome of God Verily if our Sauiour Christ had not giuen them his holy spirit in some measure they would not at the first so speedily haue imbraced him for their Maister and Teacher nor afterward so constantly haue followed him and left the ordinarie trade and worldly gaine of their callings When others forsooke him they would not haue cleaued vnto him âs we read in the sixt of Iohn that they did acknowledging that hee alone had the wordes of eternall life They could not haue knowne and professed him to be the Christ the Sonne of the liuing God as Peter doth in the name and with the consent of all the rest Matth 16.16 Finally now at his death they beâng so greatly shaken as they weâe would forthwith haue giuen ouer all ând betaken themselues euery one to their worldly affaires againe if there had not beene the grace of God giuen them and if it had not beene secretly remaining and abiding in them We are therefore to vnderstand these wordes with some restraint concerning the matter principally in hand that is to say concerning the truth of the resurrection of our Sauiour and the right vse both of his death and resurrection as was a litle touched before and as we are by and by further to consider For these were the principall points wherein the Disciples were at this time vtterly to seeke The instruction which we are from hence to râceiue is this that when we haue learned one point of knowledge or Article of our faith yea though wee haue learned to vnderstand and beleeue diuers of them yea all that wee haue heard of beforâ as the Disciples no doubt knew and beleeued that our Sauiour was borne of the Virgine Mary that hee had liued a most righteous life taught a most perfect doctrine wrought infinite diuine works and saw his glory so as they discerned it to be the
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 âangling 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 dâbtor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace oâ God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull
Answer The first as I remember I heard you preach is that our Sauiour is the onely chiefe Sheepheard of the sheep yea both of all his Ministers the sheepheards which he appointeth ouer his flocke and also of all the sheepe ouer whom they are set For euen the sheepheards themselues are sheepe in regard of the soueraigne authority and vniuersall watch of Christ ExplicatioÌ The second is that Peter is in speciall manner authorised by our Sauiour to be vnto him among the rest one principall sheepheard of his flocke You remember well And it may iustly be affirmed that these things are very meete to be well weighed of vs before wee come to the wordes themselues First therefore that our Sauiour Christ is the onely chiefe Sheepheard of the sheep c. according to your answer it is euident both by the testimonie of our Sauiour himselfe before his death and of the Apostle Peter after our Sauiour his ascension By the testimony of our Sauiour himselfe as we reade Iohn chap. 10. verses 10.16 I am the good sheepheard c. Other sheepe also haue I which are not of this folde them also must I bring and they shall heare my voyce and there shall be one sheepfolde and one sheepheard And here in this our text our Sauiour calleth the sheepe his sheepe and the lambs his lambs which hee chargeth Peter to feede Reade also Matth. 25.31 All Nations shall be gathered before him and hee will seperate them one from another as the sheepheard seperateth his sheepe from the goates c. And thus are and shall be fulfilled the holy prophesies Isa 40.11 He shall feede his flocke like a sheepheard he shall gather the lambs with his arme and carry them in his bosome and feede them with young And Ezech. 34.23 I will set vp a sheepheard ouer them saith the Lord and hee shall feede them euen my seruant Dauid he shall feede them and he shall be their sheepheard And I the Lord will be their God and my seruant Dauid shall be the Prince among them I the Lord haue spoken it Thus by the testimony of our Sauiour himselfe according to these and such other prophesies hee alone is the chiefe Sheepheard of the sheepe The Apostle Peter to whom he spake as we reade in our present text acknowledgeth and witnesseth the same 1. Pet. 5.4 When the chiefe sheepheard shall appeare ye saith the Apostle speaking to the Ministers of the word shall receiue an incorruptible crowne of glory And in the same sense he is called the great sheepheard of the sheepe Heb. 13.20 yea so as was answered that the sheepheards themselues are his sheepe according to that which our Sauiour himselfe alledgeth out of the prophecie of Zechariah and applieth to those whom he had chosen to be sheepheards of his flocke I will smite the sheepheard that is Christ the great sheepheard and the sheepe of the flocke shall be scattered Mat. 26.31 By all which testimonies of the holy scripture it is euident that our Sauiour Christ is so the cheefe sheepheard as none can be no not in any ministeriall seruice For no creature can keepe so vniuersall and so continuall a watch as that charge requireth Neither is any able to stand vnder the infinite weight and burthen of it Hee alone that neither sleepeth nor slumbereth must be this watchman and hee onely that neither fainteth nor faileth must beare this charge That is to say such a one and no other must be this watchman and sheepheard who is not onely man but also very God euen that God who will not giue his glory to any other Neither is it meete neither may it be attributed to any creature without blasphemie against the Creator and redeemer We conclude therefore touching the first point of the answer that our Sauiour onely hath an incommunicable soueraignty ouer the whole flocke Neuerthelesse as it is answered in the second place our Sauiour hath his ministeriall sheepheards and seruants to attend and waât vpon this flocke to wit all the faithfull Ministers of the word among whom the Apostles of our Sauiour were the chiefe in respect of certaine prerogatiues which they had aboue other and among them our Sauiour aduanced Peter to be one whom he did by vertue of his charge committed to him together with the rest authorise in speciall manner to be one of his principall sheepheards to helpe feede his flocke Question But why doth our Sauiour commit this charge vnto him in this speciall maner and by a particular direction of his speech to him rather then to any other Feede thou my lambs Feede thou my sheepe Feede thou my sheepe Answer Our Sauiour did in this gratious manner restore the office of Apostleship from the which hee had deserued to be cut of by his threefold deniall of him First for Peters own particular comfort assurance of his calling against all feares and doubts which might assaile his minde Secondly for the publike credite and authoritie of his Apostleship in the Churches of Christ to the end of the world notwithstanding his former most grieuous and vncomfortable fall Finally that our Sauiour might the more liuely and significantly expresse vnto him that he would account his loue and care of feeding his flocke so much as lay in him to bee the most singular fruit of that loue which hee did professe himselfe to beare vnto him Explication For these causes indeede did our Sauiour thus often repeate these words euen to make the matter more emphatical as we vse to speake as if our Sauiour had spoken as wee may say in the superlatiue degree I will account this the most excellent proofe of thy loue that thou canst shewe mee it shall be the greatest credite in the middest of my Church and flocke and it shall yeelde thee the most sweete and comfortable peace to thy conscience in the assurance of thy calling to this ministerie yea to thy eternall saluation that may be And herein also let vs well obserue to our comfort the singular care which our Sauiour hath ouer the soules of his people in that hee will not account either Peter or any other Pastor and Minister of his word to loue him if they haue not great care to further their saluation These things are so euident in themselues that we neede not stand to seeke any further proofe Now let vs come to the meaning of the words which our Sauiour vseth first for Peters feeding then of his owne lambs and sheepe Question First therefore what meaneth our Sauiour by this word Feede Feed Feed thus often repeated An. It is a word borrowed from the name of the sheepheards of the field whose office specially in the East countries of the which our Sauiour speaketh is to guide their flocks vnto the best pastures that may be found in the more barren and waste grounds or desert places and wildernesses appointed for sheepwalkes and to watch ouer them lest they should be deuoured of wilde beasts
nullo metu tactos fuisse fingunt desperationis materiam sumunt ex proprio metu And againe the Martyrs could not haue triumphed ouer the enemies of the truth vnlesse they had first fought against themselues Non possent nisi secum pugnando de hostibus veritatis triumphum agere And nowe further touching Peter insomuch as our Sauiour prophesied thus of that kind of death which he should dye wee may be sure that it came certainly so to passe though we cannot giue credit to all things that are written in Ecclesiasticall stories concerning the fulfilling thereof Neither doe the wordes of our Sauiour as some haue imagined describe and determine that he should be crucified We will not therefore looke much vnto humane stories in this matter seeing we haue a more certaine ground in the vndoubted prophesie of our Sauiour wherein we may safely rest By vertue whereof no doubt though Peter was sore maliced as we may perceiue Act 12.3.4 yet as it followeth in the same chapter he was mightily and miraculously deliuered that the word of our Sauiour might take place So then as this prophesie of our Sauiour was a warning to Peter wherevnto hee was to prepare and dispose himselfe at the last so it was as it were a comfortable charter of his life vntill olde age should come vpon him And euen so doth the time reported of his death in the last yeare of cruell Nero shew which was about 36. yeares after that our Sauiour had foretold thus much to Peter That which our Sauiour vouchsafed to declare vnto Peter is in his secret counsell knowne and determined concerning euery one of vs and all other beside Let vs therefore euen from hence comfort our selues that our times are in his handes whether we liue or dye in youth or in old age whether we dye the death of martyrdome or otherwise so that wee walke faithfully in his holy waies Thus much concerning the second speech of our Sauiour to Peter we come now to the third Question Which was that Answer 19. After the former speech ended saith the Euangelist Iohn our Sauiour saide to him Followe me ExplicatioÌ This is a short speech but it is a speech of great waight and importance It appeareth by the next verse where it is saide that Peter following our Sauiour sawe Iohn also following that our Sauiour speaking these wordes to Peter followe me turned himselfe as minding to goe to some other place and to take Peter aside with him alone Neuerthelesse there is no doubt to be made but hee minded a further thing that is euen to teach him yet more familiarly the former lesson that he had giuen him to wit that as it was his dutie to followe him bodily steppe by steppe at his commandement so hee might consider thereby that it was likewise his dutie to be willing to followe him that is as we speake to the same purpose to be an imitator of him in his death as wel as in his life Thus much briefly coÌcerning this third speech vntill we come to the repetition of it againe in the fourth speech where the meaning of our Sauiour is made more plaine by occasion of a question which Peter demandeth of him Question How doth the Euangelist report this last speech of our Sauiour at this his seuenth appearance and also the occasion of the same Answer 20. Then Peter saith Saint Iohn turned about and sawe the Disciple whom Iesus loued following who also had leaned on his breast at supper and saide Lord which is he that betrayeth thee 21. When Peter therefore saw him he saide to Iesus Lord what shall this man doe 22. Iesus saide to him if I will that he tarrie till I come what is it to thee Followe thou me ExplicatioÌ In these wordes of the holy Euangelist we haue both the last speech of our Sauiour to Peter in this his seuenth appearance and also the occasion which Peter gaue therevnto by a question propounded to our Sauiour Yea and also the occasion which Peter tooke to aske this question to consider of The occasion which Peter did both giue and also take is contained in the former two verses The speech of our SAVIOVR is set downe in the last of these verses The question which Peter demanded was concerning Iohn the Euangelist in these wordes But this man what For these are the wordes His meaning was to desire to knowe either whether our Sauiour would haue him also to goe with him or else what should become of him whether he should likewise be put to death or no. As though he should haue said But as touching this man what to wit shall he doe or what shall he suffer But whether of these he minded the one or the other the answer of our Sauiour will shewe that it was a curious and an vnmeet question for him so boldly to propound The occasion of this question was as the Euangelist Iohn sheweth because Peter turning himselfe to looke backe sawe Iohn also following our Sauiour It is true that Iohn doth not set downe his owne name but the description can agree to none but to himselfe as chap 13. verse 23.24 and the 24. verse of this 21. chapter doth plainely declare Whence also wee may perceiue one cause why hee doth thus describe himselfe that is for the credite of the whole historie of this booke against all counterfeit Gospels like as Paul for the same purpose set his hand to all his Epistles that they might be knowne to be his and to haue an Apostolicall authoritie Col 4.18 and 2. Thes 3.17 The occasion of which circumspection of the Apostle read in the same Epistle ch 2. verse 2. An other cause of this description which the Euangelist maketh of himselfe may be this to imply a reason why Peter was moued to aske this question insomuch as he thought it strange that our Sauiour should take him alone with him now when he was wont to call his beloued Disciple Iohn also when he went a part as wee read Mark chap 5.37 and chap 9.2 and againe chap 14.33 And thus we may see how literally as was noted before our Sauiour biddeth Peter to followe him with his bodily feete though he intended to teach him an other kind of following as we shal see further by the answer of our Sauiour This answer of our Sauiour hath two parts The first is a reprehension of Peters question the second is a repetition of his former commandment Followe thou me By the reprehension we may easily perceiue that Peters question was curious and vnbeseeming him for to aske specially at this time when he ought rather to haue held his thoughts and meditations vpon the reuelation and commandement which our Sauiour gaue him concerning himselfe And I doubt not but that was one cause why he tooke him so aside Whereby we may iustly learne this lesson that it is our dutie to be more carefull of those things that doe concerne our selues and our
his maiestie verse 16. of the same chap. For he was gloriously transfigured before theÌ Mat. 17 2. much rather then may it be said in respect of his sitting at the right hand of God that he hath receiued most high honour glory froÌ God But because the highest dignity and honour of person was not sufficient for our Sauiour so infinit was the loue of God toward him and his own worthines in himselfe therefore did he ioyne a like soueraignty of office with his excellency of person that his power might maintaine and vpholde his honour For potentia est custos vindex honoris according to that which we may further reade Eph. 1.20 21 20 21 22 23. God set Christ at his right hand in the heauenly places farre aboue all principalitie and power and might and dominion euery name that is named not in this world onely but also in that which is to come And he hath made all things subiect vnder his feete and hath appointed him ouer all things to bee the head to the Church which is his bodie euen the fulnesse of him that filleth all in all things And Philip. 2.9 God hath exalted him and giuen him a name aboue euery name And 1. Pet. 3.22 and Heb. 2.9 We see Iesus crowned with glorie and honor Indeed as the Apostle saith in the same place our Sauiour was made a litle inferiour to the Angells through the suffering of death yea in that the Son of God was made man it was a wonderfull humiliation which he stooped vnto But now on the contrarie the aduancement is so great that wee may say that man is after a sort made the most high God This most high and diuine soueraignty of our Sauiour in office ioyned with the most high dignity and honour of his Person consisteth partly in that power which hee hath from God ouer men and partly in that fauour which he hath with God for men as was answered But because these things are afterward to be considered more fully in the benefites and comforts belonging to the faith of this Article therefore wee will content our selues onely to haue made mention of them now In the meane season let vs first obserue this in a word that whereas the holy Scriptures teach vs that our Sauiour sitteth at the right hand of the Father in the heauens we are not to conceiue as though he were restrained from all motion of his bodie Though indeede it is all one with him now whether he doe continually sit or should be in continuall motion and bodily action or should be continually standing as Stephen saw him And the right hand of God is principally euery where in the most glorious heauens where the throne of his Maiesty is Neither is our Sauiour said to sit at the right hand of God so much by these words to note the situation as one would say of his bodie as that excellent estate degree wherein hee is according to that which was declared before Question Now therefore all these things duly considered and laid together What is briefly the meaning of all the words of this Article He sitteth at the right hand of God the Father almightie Answer This Article teacheth me euery true christian vndoubtedly to beleeue that the only begotten Sonne of God our glorious Lord Iesus Christ who after his death rose againe bodily from the dead is now in the same our humane nature not onely ascended bodily into heauen but also that he hath there receiued of the Father as a fruit declaration of his infinite loue toward him and as a fruit of his owne infinite merit and worthinesse in his sight all perfection of diuine power glorie and maiestie to the perfecting of all things belonging to his most high and eternall office of kingdome ouer all and o priesthood prophetship for the perfect saluation glorification of his Church euen in that he is the Sonne of man Explication and proofe It is verie true For herein is fully confirmed to our Sauiour Christ that which he himselfe had affirmed before his death Iohn 5.20 27. The Father loueth the Sonne and sheweth him all things whatsoeuer he himselfe doth and hee will shew him greater workes then these that ye should meruaile c. And he hath giuen him power also to execute iudgement in that he is the sonne of man And that also is herein fulfilled which he said a little before his ascension Matth. 28.18 All power is giuen me in heauen and in earth And that which hee praied Iohn 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee as thou hast giuen him power ouer all flesh that he should giue eternall life to all them whom thou hast giuen vnto him And verse 5. Glorifie me thou Father with thine owne selfe with the glorie which I haâ with thee before the world was In the which glorie of the Father he shall come at the last day Matth. 16.27 And chap. 25.31 And Luke 21.27 with power and great glorie THus from the meaning of the Article we come to the promise Question Haue we therefore any promise that our Sauiour Christ should be seated at the right hand of God the Father for our benefit Answer The prophesie in the 110. Psalme verse 1. containeth a promise in it saying The Lord saide to my Lord sit thou at my right hand till I make thine enemies thy foote stoole Explication and proofe It is true For the conquest of our Sauiour promised to him was also to the benefit of the Church as the same Psalme doth plainely declare But because the promise will further appeare from all the effects thereof in the most comfortable fruits and benefites The Comforts which the sitting of our Sauiour at the right hand of God hath brought vnto the Church therefore wee will abruptly breake off from the promise and haste vnto them Qu. Which are those most comfortable fruits and benefits An. To speake as the truth is generally by this most high exaltation of our Sauiour Christ in our humane nature all the fruits how manie and how great soeuer wee receiue by him euen from his verie incarnation and first comming into the world to his ascension vp into heauen to wit redemption iustification sanctification saluation and whatsoeuer else beside they are all most perfectly warranted and sealed vp vnto vs and to euery true christian beleeuer yea euen to the poorest and basest of those which doe truly beleeue in his name It is very true according as that one place of the Apostle Saint Paul Rom. 8.29 30 c. ExplicatioÌ proofe euen to the end of the chapter may aboundantly proue and declare For albeit as we must acknowledge he deduceth and deriveth our saluation from the very first and supreame cause of iâ that is to say from the most sacred and eternall election and high counsell of God yet he proceedeth to make the most low humiliation of our
the same his holy doctrine it may be euideÌt in that froÌ the time of his sitting at the right hand of god not before he powred down the gifts of the holy ghost most pleÌtifully vpoÌ his holy Apostles for the benefit of his whole Church both by their preaching for their life time by their writings eueÌ to this day to the end of the world Insomuch as both by the one and also by the other their whole ministery was imployed to the clearing of the testimonies of the Prophets by the ful performance of them in by our Lord Iesus Christ to the redemption iustification and saluation of the whole Catholike Church of God consisting both of Iew and Gentile according to that notable testimonie of the Apostle Paul Ephes 4.11 12 13 14 c. The which notwithstanding we did alledge it as we had occasion giuen vs from the 7 8 9 and 10. verses going immediately before concerning the ascension of our Sauiour vp into heauen yet because the performance and distribution of the gifts of our Sauiour was not by reason of the ascension simply considered in it selfe but in respect of the ende wherefore he ascended that is to take his full glory power at the right hand of God therefore we haue iust cause to call it to remembrance here againe yea here to giue it the due place of our more full consideration For that it might the rather appeare that these fruits and benefits are to be ascribed to the sitting of our Sauiour at the right hand of God to the perfit ratifying of all holy prophesie and doctrine according to his owne teaching Mat. 5.17 18.7 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you till heauen and earth perish one âote or one title of the law shall not escape till all be fulfilled c. he would not send the holy Ghost downe vpon his Apostles immediately vpon his ascension though he ascended to that end and purpose but deferred it ten daies after For our Sauiour ascending to heauen as we know on thursday which fell out to be the fourtith day after his resurrection he did not send the holy Ghost till the Lords day sen-night after which being called by vs Whitsonday it is in the 2. chapter of the Acts where this holy history is recorded vnto vs termed by the name of Pentecost which in the Greeke tongue signifieth the fiftith dayâ pentecoste sub andi he mâra thogh by vse to note this time which was a feast of the Iewes otherwise called of them the feast of the weekes the same word pentecoste is made a substantiâe But what then were the holy Apostles without the holy Ghost or void of the gifts and graces of our Sauiour Christ Question from the time of his ascension till this tenth day after No we may not say so Answer ExplicatioÌ proofe You say true For it is euident that they were already indewed with a great measure of grace as is plainely and expresly testified in the first chapter of the Acts of the Apostles verses 13 14 15 c. to the end of the chapter And that two waies First more generally in that it is recorded that in this meane time they continuing together according to the commandement of our Sauiour while hee was yet with them gaue themselues with one accord to prayer and supplication verse 14. Secondly and that more particularly in the wise and gratious ordering of the election of Matthias to be in the roome of a twelfth Apostle in stead of Iudas who had left his place and lost his fellowship which he had externally enioyed with the rest of the Apostles as it followeth verse 15. and to the end Thus it may euidently appeare that the Apostles were not vtterly void of the holy Ghost from the time of the ascension of our Sauiour Christ till the tenth day Question How then are we to vnderstand this that our Sauiour did not send the holy Ghost till the tenth day after his ascension Answer It is to be vnderstood only concerning that most full measure of the gifts of the holy Ghost which our Sauiour did in dew them withall at that time according to his promise made vnto them before his ascension as the holy story doth sufficiently declare ExplicatioÌ proofe So it doth indeede For after the holy Ghost was descended vpon the Apostles and that they had the gift of speaking languages vttered the wonderfull mysteries of God to the astonishing of many sorts of strangers in their seuerall languages as the Spirit gaue them vtterance the Apostle Peter saith thus Acts 2.33 34 35 36. Since that Christ hath beene exalted by the right hand of God and hath receiued of his Father the promise of the holy Ghost hee hath shed forth this which ye now see and heare For Dauid as the same Apostle addeth further is not ascended into heauen but he saith The Lord said to my Lord sit thou at my right hand till I make thine enemies thy foote stooie Thus then we soe that we may well say that our Sauiour Christ hath by his sitting at the right hand of God as a princely Prophet sealed and confirmed and most plentifully cleared and published the holy doctrine of our saluation Yea that he hath confirmed and authorised it more firmely then it is said of the lawes of the Medes and Persians which neuer change For thogh mens lawes are sundry times repealed altered yet it is not neither shall euer be so with the doctrine of the Gospel of our Lord Iesus Christ For it shall remaine still in full strength when all humane lawes policies and decrees of mans wit shall for euer be disauthorised and dissolued Herein therefore well may we vse the words of the Prophet Isaiah chap. 8.16 that the Testimonie and the Law that is all the holy doctrine of God is most perfectly bound vp and sealed among the Disciples of our Sauiour Christ that is to say it is ratified and reserued to their vse though withdrawen and hidden as a secret from all vnbeleeuers Like also as we reade the same kinde of speech to a more particular purpose Dan. 8.26 The vision is true therefore seale it vp And chap. 12.4 Shut vp the words and seale the booke But more generally chap. 9.24 it is prophesied that our Sauiour should by his death seale vp all vision and prophesie here vpon earth The which also hee hath since his ascension sealed vp most perfitly in heauen to hide it aboue the reach of all infidells but to cause all things to shine forth more clearely to the plentifull increase of the comfort of all true beleeuers According to that of the Apostle Paul 2. Cor. chap. 4. verse 3. If our Gospel be then hidden it is hidden to them that are lost In whom the God of this world hath blinded their
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 perfââty 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
against euill examples the words of our Sauiour are plaine ver 10. and 12. of Mat. And Mark ch 13.12 The brother shal deliuer the brother to death the father the son the children shal rise against their parents shal cause theÌ to die And Luk. 21.16 Yea ye shal be betraied of your pareÌts of your brethreÌ kinsmeÌ friends some of you shal they put to death These teÌtatios indeed are very great as we may easily coÌceiue if we earnestly coÌsider of theÌ but a little while For wheÌ neither bond of nature nor religioÌ caÌ hold theÌ in conscience of dutie Beliefe in God the Sone who sitteth at the right hand of God the Father almightie but they will fall from that grace and sweete fellowship which they seemed to be entred into and become persecutors of their owne kinsemen and of good Christian brethren these must needs be accounted very heauie vncomfortable spectacles to the discouragement of our feeble minds if we doe not hearten our selues against them Neither is it a small stumbling block to see any though not fallen to be persecutors yet to be declining from the truth and to be luke-warme yea euen ca-cold both touching the zeale of Gods glory wherwith they seemed so be inflamed before also touching the loue of the brethren whom they made shewe to haue loued in that they were beneficial vnto them so that now they may be scared to be no better then a pray to the diuel to be easily carried away to this or that falsehood of religion But deare brethren how many soeuer we see to doe thus farre be it from vs to be moued by either sort of such examples to wax weary of well doing No no rather so much the more let the glory of God be more deare and precious vnto vs euery faithful brother sister in our Lord Iesus Christ let them be more hartily loued tendered cherished among vs. The which if we shal do then as there is no doubt but the Lord our God wil for his part make precious reckoning of vs so wil he also for the loue he beareth vs in his Son in such sort either restraine moderate the rage of the wicked or strengthen vs in patieÌce that we shall alwaies find our most safe blessed protection vnder the faithful and constant profession and practise of his onely true holy religion and worship They shall not kill all but some of you saith our Sauiour Wherfore let vs not in any wise giue place to any fearful thoughts howsoeuer they shal assalt vs so as we should say to our selues by the suggestion of the diuel to our own discomfort O what shall we doe how shall we now escape The wicked are mightily increased The zealous godly are few If we deale not very warily and frame our selues to be like to them to seek fauour with theÌ there shal be no abiding for vs. Nay rather let vs assure our selues that the lesse the slock of the Lord is the more vigilant will he be to defend it or if he suffer any to fall into the hands of the wicked the more rigorous they shal be in oppressing tormenting the more gracious merciful wil he be in vpholding strengthening comforting as the true church of God hath had experience from time to time Let vs not therefore be discouraged through any feare Not a haire of your head shal perish saith our Sauiour Luk 21.18 That is it shall not perish without the prouidence of God further then he shall think good to permit And therfore much lesse shall our liues whole bodies perish otherwise then he shal dispose of them Wherfore I say againe as our Sa exhorteth let vs be of good coÌfort arme our selues with inuincible patience that so we may most safely retaine hold the possessioÌ of our soules For this is the onely sure possession of them to be prepared to all affliction for the Lords cause But that which may yet more effectually incourage and confirme vs to be of good comfort constaÌt in the Lord against all discouragement it is the most gracious promise o four Sa that if we continue to the end to wit of this short life that we are here to liue yea euen of that short time of affliction which shal betide vs we shal be saued That is we shall not onely be freed from all trouble but also set in a most happie estate eternally in heauen with all the Saints which haue from the beginning passed through many afflictions into the same kingdom Neither is it a small incouragement that God will so prosper his owne work in the hand of his seruants that no resistances of the wicked shall be able to hinder it so but it shall take that good effect whereunto he hath appointed it For as our Sauiour saith This Gospel of the kingdome shall be preached through the whole world For a witnesse vnto all nations and then shall the end come Our Sauiour had said before after mention made of wars that the end is not yet that is the destructon of Ierusalem and the Temple and therefore much lesse the end of the world But here he saith that after the Preaching of the Gospell to all nations then should the end come to wit not onely of Ierusalem first in the time thereof Beliefe in God the Sonne who shall come from heauen to iudge both the quâcke and the dead which was not till the Apostles were dispersed into all quarters as one may say and had Preached the Gospell farre and neare but also the ende of the word shall be then when God hath fulfilled the course of the Gospell and caused it to be preached in all places wheresoeuer he hath any people till hee hath gathered into his Church the whole number of his elect by the voice of his Gospell Thus much of the first part of the answere of our Sauiour more generally both concerning the time of the destruction of Ierusalem and also of the ende of the world not definitely determining the space of time either of the one or of the other but onely thus farre that there should first bee great and many troubles before the destruction of Ierusalem should come and then againe after that many like great troubles before the world should end Like as the Apostle prophesied afterward concerning the day of the Lord and the last iudgement that there should come a departure first and that Antichrist should be reuealed And Iohn in the Reuelation that the Churches of Christ should be grieuously afflicted before that time And herein we haue beene the more large for the more full and plaine opening and for the better applying of these most graue and weightie things to our manifold vse and comfort God grant that wee may ioyfully entertaine this most holy doctrine of our Sauiour concerning affliction that so we may the more ioyfully indure the afflictions
themselues if neede shall so require as it becommeth all those that doe truly professe his name and would bee acknowledged of him to be in the number of his true Disciples and inheritors of his heauenly kingdome Wee will be henceforth as briefe as wee can in the rest and namely in that which followeth more properly belonging to the destruction of Ierusalem from the 15. verse of our text vnto the 23. verse Chiefly obseruing such things as may best fit our present purpose touching the time of the last iudgement And to this end let vs heare the words of our Sauiour Question How doe they followe in the text Answer The Euangelist Matthewe continueth the speech of our Sauiour in these words 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet standing in the holy place let him that readeth consider it 16. Then let them which be in Iudea flye into the mountaines 17. Let him which is on the house toppe not come downe to fetch any thing out of his house 18. And he that is in the field let him not returne backe to fetch his clothes 19. And woe shall be to them which be with childe and to them which giue sucke in those dayes 20. But pray that your flight be not in the winter neither on the Sabbath day 21. For then shall be great tribulation such as was not from the beginning of the world till this time nor shall be 22. And except those dayes should be shortned there should no flesh be saued but for the elects sake those dayes shall be shortened Explication First our Sauiour fore-sheweth the danger 2. He giueth counsell 3. He giueth a reason of the same his câunsell 4. He comforteth the faithful against the extremitie of the euill In these word which are a portion of the second part of the answere of our Sauiour after he hath confirmed his propheticall menace against Ierusalem and the Temple thereof from that former prophesie which he had reuealed to Daniel by his holy Angel chap 9.27 And therewithall hauing admonished all beleeuing Iewes vpon the beginning of the euill aduisedly to regard the truth of that prophesie saying Let him that readeth consider it to wit as being then to take the full effect Our Sauiour doth there vpon furthermore earnestly aduise and charge all such as should haue any opportunitie to escape with all expedition to fly from the danger the which should as hee giueth them to vnderstand growe otherwise ineuitable and not possibly to bee auoided of them And this earnest aduise and counsell our Sauiour giueth first to those that had their dwelling places further distant from Ierusalem which might so much the sooner espie the danger approaching And secoÌdly he giueth the same aduise to the inhabitants of Ierusalem whosoeuer of them in the time of the danger growing neare should be about any busines in the fields or on the toppes of their houses or turrets from whence they might peraduenture espie their enemie a farre off marching toward them as wee reade of the watchman that stood in the tower in Izrael 2. King 9.17.18.20 And touching those that either could not coÌmodiously flee such as should be then great with child or that had children hanging on the breasts or that would not regard his admonition to flee though they might more easily do it he sheweth that the calamitie of all such should be exceeding great From the consideration and certaine knowledge whereof our Sa moued with great coÌmiseration toward those that were his giueth them this holy counsel that they should pray to God that though it must needs be that Ierusalem should be wofully besiedged at the last destroied because of the sins of the wicked Iewes yet that the beginning of it might not be in the winter or though in the sommer yet not on the Sabbath specially at such solemne times as they should resort to Ierusalem with a minde to celebrate any of the principall feastes of the Lord for many dayes together such as were the Passouer the feast of weekes and the feast of Tabernacles Exod 23. Deut 16. For these seasons would be a hinderance to the expedition of their escape and then should they be more generally surprized and inclosed by the destroying armie The reason of this his carefull and manifold admonition our Sauiour rendreth in the 22. v. for that the tribulation should be greater to those that should be inclosed in the siege then euer fell vpon that citie from the beginning of the world though before it was subdued by the king of Babel and the people caried captiues into Babylon For they returned againe Yea because it should be more dolefull then the siege of Samaria though the citie was brought into very great distresse 2. king 6.25 For they of Samaria had a gracious deliuerance as appeareth in the next chap Which IerusaleÌ as our Sa giueth his Disciples to vnderstand should by no meanes obtaine Onely he giueth this comfort that albeit the dayes of the siege should continue long by reason of the stoute resistance of the people and thereby also an exceeding great slaughter should fall vpon them according to their owne execration vpon themselues and children concerning the blood of Christ whom they persecuted to the death as was declared vpon the words of our Sa to the womeÌ that wept for him wheÌ he went to be crucified yet lest all should perish to wit with the sword of the enemie therefore saith our Sa for the elects sake to whom belonged eternal saluation he would shorten the daies of the siege by putting an end to the wilfulnes of the people in standing out against it and so at the last grant a temporall deliuerance to some among the rest according to the vsual course of Gods mercy in sparing the wicked lest his own should be altogether cut off from this life with them as Gen 18.23.24 ch 19.22 and 2. Pet. 2.9 Ier 5.1 And so though eleuen hundreth thousand were slaine yet the liues of nintie thousand were spared such as were taken prisoners beside many other as Iosephus the Iewe writeth The which exceeding great number of the slaine as also of the remnant preserued aliue may cause vs to conceiue that for want of prayer against this euill it fell vpon the citie in the time that the people of the lande were gathered together in it Now concerning the words of Daniel the prophet alledged by our Sauiour speaking of the abomination of desolation standing in the holy place Read for the proofe of this interpretation the words of our Sa alledged by S. Luke ch 23. v. 20 c ch 19 43. they were words describing the Roman Armie which were to come into the holy land and to compasse the holy citie yea to come into it to the holy Temple to leaue it desolate according to the decree of God for the sinnes of the people chiefly for putting our Sauiour to death So that
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles maÌner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemeÌts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
Beliefe that to euery true member of the Church of God belongeth the blessed immortality of the soule Quest. NOw what followeth next in the Articles of our Beliefe The grouÌd of it Answ I beleeue the resurrection of the body Expli In the former Articles of this second part of our beliefe which is concerning the Church of God we haue seene one speciall priuiledge or prerogatiue of it to wit the high benefit of the forgiuenes of sinnes the which as we haue seene maketh euery true member of the Church blessed and happy euen here in this present life The priuiledges or prerogatiues now following doe belong to the life to come to wit the resurrection of the body now last rehearsed after the which followeth in the Articles of our beliefe euerlasting life beyond the which nothing can furthermore be beleeued or expected of vs. Of these things therfore we are henceforth to inquire and so will we doe if God permit Neuerthelesse in so much as wee enioy one speciall benefit by our Sauiour Christ after this life ended before that our bodies shall rise againe that is to say the happy estate of our soules in the blessed immortality thereof euen from the time that they leaue the tabernacle of the mortall body I hold it very expedient that for more plaine and full explications sake wee doe here insert something concerning this point before we come to the Article of the resurrection of the body which shall not be till the last day when both body and soule revnited together shall be partakers of that euerlasting life which the soule is partaker of immediatly after this life Beliefe that to euerie true member of the Church of God belongeth the blessed immortalitie of the soule Question FIrst therefore what ground of holy Scripture haue you to proue that the soules of all the faithfull be in happie and blessed estate euen from the time that they leaue this mortall and sinfull body In the 5. chap. of the 2. Ep to the Corinthians from the beginning of the chapter Answer and so forth to the end of the 5. verse 1. We saith the Apostle Paul know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. For therefore we sigh desiring to be clothed with our house which is from heauen 3. Because that if we clothed we shall not be found naked 4. For in deede we that are in this tabernacle sigh and are burthened not because wee would be vnclothed but would be clothed vpon that mortality might be swallowed vp of life 5. And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Explication and proofe These words of the holy Apostle as M. Caluin that holy Interpreter well obserueth do not only concerne the glorious restoring of the bodies of the faithfull at the resurrection but also that blessed estate of their soules which they shall enioy in blessed immortality all the meane while euen froÌ the time of the naturall death of the body whensoeuer that shall be For though hee maketh some question at the first whether they should be restrained to the one or to the other yet hee chooseth rather to vnderstand the Apostle as intending to treat of them both First of the blessed immortality of the soule and then of the glorious resurrection of the body His words are these In vtrouis sensu nihil est incoÌmodi QuanquaÌ malo ita accipere vt initiuÌ huius aedificij sit beatus status post morteÌ consummatio anteÌ sit gloria vltimae resurrectionis There is saith he no incoÌuenience in either of these interpretatioÌâ Yet I had rather vnderstand the Apostles words so as the blessed estate of the soule after death should be the beginning of this building and the glory of the resurrection of the body at the last to be the perfiting of it And this exposition as he saith further will the course of the Apostles text rather approue Hanc expositionem melius comprobabit Apostoli contextus He saith also that the Epitheta or adition of words whereby the Apostle setteth out the building which he speaketh of serue more fitly to confirme the perpetuity of it Epitheta inquit quae adiuÌgit huic aedificio faciunt ad perpetuitateÌ melius coÌfirmaÌdaÌ This therefore being the Apostles scope in generall let vs a little more particularly consider the course of his speech And first let vs well obserue that he speaketh of this Article of our faith as of a point certainely knowne I meane this Article of the blessed immortalitie of the soule which is our present argument beside the glorious resurrection of the body of the which we will deferre to speake for a while Yea let vs obserue that the Apostle speaketh of it as of a matter not knowne of him alone by particular reuelation but also of other the Apostles and Ministers of our Sauiour Christ and of his Church as one chiefe principle of the religion of God and of the common beliefe of his faithfull people This knowledge and perswasion of faith might well arise in the hearts of the faithful at this time which the apostle speaketh of froÌ that light which our Sauior gaue both by his doctrine promise also by his practise By doctrine in the parable of Lazarus whose soule as our Sauiour there teacheth was carried by Angells into Abrahams bosome so soone as it left the body Luk. 16.22 And in that also he teacheth further concerning Abraham and the rest of the faithfull that they are were euer since their natural death liuing in soule and so shal be for euer euer insomuch as God who was is for euer their God is not the God of the dead but of the liuing Mat. 22.32 Whence also our Sauiour proueth the resurrection of the body hereafter to follow seeing God is not the God of the soules of the faithful only but of their bodies also therefore will vndoubtedly raise them vp againe For these are so lincked together in the counsell purpose of God that grant the one ye grant the other denie either of them ye denie both as we shall further perceiue by the Apostle Pauls reasoning 1. Cor. 15.19 when we come to the Article of the resurrection of the body In the meane season we see that our Sauiour hath by doctrine confirmed the blessed immortality of the soules of the faithfull after this life And touching his promise he hath thereby confirmed it to the thiefe that repented of his sins and beleeued in him on the Crosse saying Today shalt thou be with me in Paradise And by practise also he coÌfirmed the same in that at his own death he commended his own soule in the hands of his Father Luk. 23.43.46 The same is testified concerning Stephen who faithfully commended his spirit that
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept ExplicatioÌ This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectioÌ is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
verses 24.25.26.27.28 Of the which wordes because we haue considered before in the Article of our Sauiours comming to iudge the world so farre forth as concerneth the diuerse manner of the gouernment of his kingdome after that day from that which is now wee will not stand vpon it here Onely let vs for the present consider how the Apostle doth conclude that the resurrection of our bodies and of the bodies of all the faithfull that shall then be found dead shall be at that day Question What is his reason Answer If all the enemies of the faithfull whom God accounteth his enemies also shall at the comming of our Sauiour to giue iudgement at the last day bee vtterly and for euer subdued by him then doubtles Death which is one capitall and chiefe enemie and as the Apostle saith the last enemie of the rest shall be subdued But all the enemies of the faithfull shall be subdued saith the Apostle yea euen from the first to the last And therefore Death also together with them ExplicatioÌ It is true And consequently it followeth therevpon that the bodies of the faithfull shall rise againe to euerlasting life For otherwise if their bodies being ouerthrowne by death should neuer be raised vp againe then should death raigne still or rather tyrannize ouer them But God will not suffer the enemie so to doe For seeing sinne shall be vtterly abolished which was the cause of death to the body death it selfe shall also one day cease touching the bodies of the faithfull as well as their soules haue alreadie escaped the second death And so according to the wordes of our text God shall be all in all insomuch as hee raising vp the bodies of his seruants to glory shall cause his most glorious power and the most rich grace of his Gospell to shine forth as well in their bodies as in their soules when they shall wholly liue together in eternall glory with him and when he shal vouchsafe together with the Sonne and the holy Ghost to liue most perfectly and fully in them all according to the prayer of our Sauiour Christ made in that behalfe in the 17. chap of the Euangelist Iohn This being the Apostles third reason let vs now come to the fourth as it is contained in the 29. verse Question Which are his wordes Answer 29. Else saith Saint Paule what shall they doe who are baptized for dead If the dead rise not at all why are they then baptized for dead ExplicatioÌ In these wordes Saint Paule reasoneth from that vse and ende wherevnto our Sauiour Christ ordained his Sacrament of holy baptisme in the outward washing of the bodies of those that should beleeue in his name the which was no doubt as well to assure the baptized of the forgiuenes of their sinnes in respect both of soule and also of body as to teach them both in body and soule to dye vnto sinne and so consequently to assure euerlasting blessing and glorious saluation to them both Which could not be performed vnles the body should rise againe This seemeth to be the very true meaning and intent of the holy Apostle directly seruing to the purpose which hee hath in hand As though hee should haue saide thus If there should bee no resurrection of the body why should the Sacrament of Baptisme the seale of the Lords couenant of saluation be applied vnto it What fruite either haue the faithfull by it to wit in respect of the body who are alreadie dead Or what fruite may the liuing looke to finde by it in the same respect when they shall be dead if the hope of the resurrection be not assured vnto them thereby And whereas the aduersaries might peraduenture alledge that it is a sufficient vse of Baptisme to assure the faithfull of the saluation of their soules though the body haue no fruite by it Beside that this is an ignorant restraint of the most holy and gracious couenant of God the Apostle hath sufficiently preuented this obiection seeing if any denie the one part of it hee can haue no true faith to beleeue the other as in this his disputation hee giueth plainely to vnderstand as wee haue partly obserued alreadie and shall further obserue it to be so by the reasons that followe when we shall come vnto them In the meane while we cannot denie but that some wordes of the present text are diuersly translated and accordingly diuersly interpreted as though the Apostle should reason from some other ground then from that which we haue alledged But vpon due consideration it will be found as I verily suppose that no other ground will sufficiently vphold it to the purpose which is in hand And therefore whereas these wordes Oi baptizomenoi huper toon necroon are translated of some thus baptized ouer the dead as though it had beene euen in the Apostles time the manner of some to baptize ouer the graues of the dead this surely is very vnlikely I meane that the Apostle would ground his reason vpon such a groundles or fond vse if any such were And therefore this reading cannot well agree to expresse the Apostles meaning Neither yet doth that translation well agree which hath a respect to the ancient custome of the faithfull Iewes in that to the nourishing of their hope touching the resurrection of the body they vsed to wash the bodies of their dead and then to imbalme them before they buried them as though the Apostles wordes were to be translated thus Else what doe they which vse washing ouer the dead and therefore that from this custome the Apostle would proue that there is a resurrection of the body seeing otherwise this washing should be in vaine For this also though it be of more weight then the former as touching the matter alledged yet it is not sufficiently agreeable to the phrase or construction of the wordes which the Apostle vseth Wherefore we may rather hold our selues to the first translation and sense of the wordes vnderstanding the greeke huper to be vsed by Saint Paule as the latine pro is vsed in this latine phrase habere pro derelicto as Maister Caluin well obserueth so that he who is baptized should be baptized for dead that is as one in a maÌner dead euen to dye more and more to sinne but to liue more and more vnto God Neuerthelesse in that Maister Caluin interpreteth the Apostles wordes as though hee should reason from the custome of such conuertes as neglecting baptisme ouerlong were yet at the last prouoked in conscience to seeke after it when they did see death any way approaching vnto them lest they should be preuented of that benefite and comfort which they hoped to finde by it though the interpretation bee not lightly to be passed by yet for my part I cannot rest in it as in that which the Apostle would make the ground of his reason And Maister Caluin himselfe worthily condemneth it for a great falt in them that should so
corne doth vsually die that is to say rotteth in the ground before it taketh roote that then it may spring out of the earth according to the rule of Philosophie that the corruption of one thing must make way to the bringing forth of another and seeing also that we finde yeere after yeere that God giueth the corne that was sowen a seuerall body according to his kinde yea many graines as it were so many seuerall bodies for one yea and beside the multiplied graines of the corne it selfe the stalke also and the eare why then should it seeme vnpossible to any that God should from the same resolued substance raise vp one and the same body againe Thus much therefore more briefly for answer to the first question thus waiwardly repeated by the aduersaries againe The more large answer of the Apostle to the second question which is of the manner of the resurrection followeth in the verses before mentioned 39. c. 51. The summe whereof is this that our bodies shall be in a farre differing manner at the resurrection and for euer after to that which they are nowe And the possibilitie of this also the blessed Apostle Paul sheweth from the vsuall course of Gods dealing in that he magnifieth his diuine wisedome and power in the varietie of all his workes and in the seuerall kindes thereof And first in his earthly creatures which haue life compared among themselues And then also in his heauenly creatures compared both with earthly and also one of them with another Let vs heare the Apostles words Question Which are they Answer They are these as we read them verses 39.40.41 39. All flesh is not the same flesh saith the Apostle but there is one flesh of men and another flesh of beasts and another of birdes 40. There are also heauenly bodies and earthly bodies but the glory of the heauenly is one and the glory of the earthly is another 41. There is another glory of the Sunne and another glory of the Moone and another glory of the starres for one starre differeth from another starre in glory ExplicatioÌ Here as we may see the varietie of Gods most excellent wisedome and the infinitenes of his almighty power do shine forth very clearly both in the earthly and also in the heauenly creatures the which he hath created made at the first and the which also he hitherto preserueth maintaineth still in their seuerall kindes The earthly as we see in the 39. verse and both the earthly and heauenly in an vnequall condition and degree verses 40.41 Now after the possibility of the resurrection of the body and that also in a manner very farre differing from their present estate declared by the differing instances of the former similitudes or examples the Apostle doth henceforth applie the same instances or examples to expresse the matter in hand and saith Euen so is the resurrection that is to say greatly differing from that estate wherein the bodies were before they fell downe to the graue And hee proceedeth to shew further wherein that difference consisteth First in three particular properties and then more generally in their estate more entirely and totally considered But let vs heare the Apostle himselfe speake And first concerning the three differing or rather contrary properties or qualities in the differing estate of the body Question What is that which he saith to this purpose Answer He maketh the application of the former instances or similitudes and examples of the other creatures in these words verses 42.43 42. So also saith the Apostle is the resurrection of the dead The body is sowen in corruption and is raised in incorruption 43. It is sowen in dishonour and is raised in glory it is sowen in weakenes and is raised in power ExplicatioÌ These contrary qualities of one and the same body doe expresse the difference to be as great as possibly may be in the one estate from the other though the substance of the body is to be one and the same in either state and condition How our bodies are for their present estate corrupt vile and fraile we haue euery one of vs sensible experience but what the incorruption glory and firme and able constitution of them shall be free from all diseases c at the resurrection and thenceforth for euer wee shall not throughly discerne till God vouchsafe to make vs partakers of them Neuerthelesse this we know and it may well satisfie vs that our bodies shall in some measure be made like to the glorious body of our Sauiour Christ as we read Philip. 3.21 And whereas the Apostle expresseth the death of our corruptible ignominious and fraile bodies vnder the metaphore or borrowed speech of sowing he doth it to note that our bodies shall not be vtterly extinguished by death like as our Sauiour speaketh of his death vnder the similitude of the wheat corne falling into the earth dying and so bringing forth much fruit as we read Ioh. 12.24 Like as also to the same end death it selfe which falleth vpoÌ the bodies of the faithfull is compared to a sleepe as it followeth in our text afterward Such therefore is the differing estate which shall be of the body at the resurrection from that which it is now expressed by three particular qualities in each estate the one of the which estates is in respect of the same qualities cleane contrarie to the other The entier and totall difference in each estate is further expressed by one more generall contrarietie as was said Question Which is that difference Answer It is contained in the former part of the 44. verse in these words of the Apostle 44. It is sowen a naturall body and it is raised a spirituall body Explication By the naturall body the Apostle vnderstandeth the estate and condition of our bodies such as it is by the common course of nature mortall and subiect to death as wee sawe euen now insomuch as the soule which ministreth life vnto it Soma psychicon doth in death leaue it Wherevpon the Apostle calleth it animale of anima the soule wherewith the body is animated as one may say so long as the body liueth Soma pneumaticon By the spirituall body he doth not meane a body without a bodily or naturall substance and beeing but a bodily substance indued with such excellent qualities as were likewise mentioned before Not so much proceeding from the soule it selfe to the body when it shall be revnited vnto it as from the holy Spirit of God the onely immediate fountaine of this spirituall estate of the body which he speaketh of So that by the Apostles description the faithfull shall at the resurrection of their bodies be in comparison rather like Angels at that time then such men as they were before that is very corrupt and vile weake and fraile c. According to that saying of our Sauiour Christ Luke 20.35.36 They that shall be counted worthie to enioy that world
vsuall manner but we shall all be changed Wherein first the Apostle compareth death to a sleepe to signifie that death is not an vtter destruction of the body as was touched before seeing that as the body though depriued of all sensible vse of the senses as one may say yet awaketh in the morning and findeth all after a sort renewed so the body after that it hath slept his full sleepe till the last day shall then rise againe in that morning to receiue life sense and motion according to that Psal 49.14 The righteous shall haue dominion in that morning Illo manè 1. quo resurgânt pij quasi ex nocte sepulchri cum videlicet Sol iustitiae orietur Christus secundo aduentu suo Vt scité Iunius See more to this purpose in the 2. Booke page 609. where this sentence is englished Secondly the Apostle sheweth in these words We shall all he changed what shall be instead of a death and resurrection to all such as shall be found liuing at the comming of our Sauiour to iudge the world When as to speake properly they shall neither die nor rise againe but onely be after a wonderfull manner set in the same glorious estate with the other Thirdly in the words next following the holy Apostle giuing vs to vnderstand that this change of the faithfull who shall be found liuing at the comming of our Sauiour together with the change of all other creatures and the raising vp of all the dead being to be done with greater expedition then all things were made at the first it serueth notably to set forth the almighty power of God herein And therewithall mightily to strengthen our faith against all doubtings about the matter And yet not so that the moment which the Apostle speaketh of is precisely to be vrged further then to note singular expedition for so great magnificeÌt a work far aboue that any would think how it could be so soone wrought Like as Lament chap. 4.6 it is said by the holy Prophet that Sodome was destroyed as it were in a moment because it was done in a short time euen soone after that goodly sun-shine morning wherein Lot went out of it Reade also Numb 16. verses 21.45 Fourthly in the same verse the holy Apostle telleth vs yet further what shall be the instrumentall cause of this change and of the generall resurrection namely the sound of the trumpet of God euen that which 1. Thes 4. he telleth vs shall be sounded by the Archangel of God And the same no doubt in farre more glorious manner sounding to all the world then at the giuing of the law of God to the people of Israel This trumpet out of all question is not that which H. N. hath challenged to himselfe with a most shrill and lowd blasphemie as if he were appointed of God to be the man that should by his doctrine raise vp all the Lords dead as he saith Finally the holy Apostle St. Paul for the further strengthening of our faith concerning this change and the resurrection of all the faithfull to glorie hee assureth vs in the last verse that it is the very determined decree of GOD whose counsell and purpose nothing can possibly frustrate that it must be so For saith he this corruptible must put on incorruption and this mortall must put on immortality Concerning which words of the holy Apostle note we diligently that for further euidence and confirmations sake hee doth as it were point with the finger to this very body which wee carry about with vs as though he should say euen this and no other then euery mans owne body shall certainely rise againe according as Iob guided by the same Spirit of faith saith in the 1â chapter of his booke verses 25 c. O that my words were now written c. For I am sure that my Redeemer liueth and that the last man shall rise to stand vpon the earth And though after my skinne wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eyes shal behold and no other for me after my reines are consumed with my bosome As though he should say though both barke and belly euen the thickest part of the body be wholly consumed to dust c yet shall I see the Lord my Redeemer For like as our Sauiour Christ at his first comming in all the cures which he did both to the bodies also to the soules of men he did not giue them other soules nor other members to their decaied lame or withered bodies but onely a new renewed qualitie and disposition to either of them as sight to the same eyes hearing to the same eares strength to the same legges which before were lame as for example concerning the eare of Malchus which Peter strooke off our Sauiour Christ did not make another eare to grow out of his head but caused the same eare to grow to his head againe for as the holy Euangelist writeth he touched that eare which was stricken off and healed the man Luke 22.51 so at his second comming our Sauiour will not giue men other bodies but he will by his mightie power raise vp the very same bodies though by his grace endued with far more excellent qualities and aduanced to a farre more excellent estate then they were in before I speake of the bodies of the faithfull Neuerthelesse euen concerning the wicked this also is very equall and iust that the very same should be raised vp againe insomuch as the same that haue sinned and died in sinne are to be punished in the iustice of God and no other for them as well as that the same bodies of the faithfull which haue beene redeemed and done faithfull seruice to God should of his mercy be rewarded and no other instead of them This is the rather to be diligently obserued and soundly digested in our mindes because some not considering the almighty power of God haue in their weakenesse beene carried away to thinke that though we shal rise againe yet it must be with other bodies Wherefore beloued let vs be the more carefull so to settle and resolue our selues in the beliefe of the almighty power of our God and Sauiour Iesus Christ with like assurance of the good pleasure of his diuine will in this behalfe that we may be throughly perswaded that no burning of our bodies in the fire no deuouring of them by wilde hearts or by the rauening foules of the ayre c can possibly hinder that God should not easily gather together the same substance and the smallest resolued dust of it euen the same very first matter whereof the body was composed and framed at the first But yet more carefull ought we to be against the heresie of H. N. who maketh no reckoning of the resurrection of the body at all And as a fruit thereof in the 6. chapter of his Documentall sentences feareth not to contradict the plain meaning of the Apostle
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his â Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God froÌ the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie ExplicatioÌ proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day ExplicatioÌ 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 froÌ 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 coÌfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
14. Wherevpon he doth furthermore exhort the Philippians yea and all other Christians to follow his example verse 15. in these wordes Let vs therefore saith he as many as be perfit that is vpright and entier be thus minded c. For as wee knowe many seeme to pray often for a ioyfull resurrection but they regard not to take the right course in rising first from the death of sinne c. Some also doe make the same praier for their friends but they pray to late because they pray not till they be dead as also because they themselues lye dead in that sinnes and trespasses following the workes of wickednes with wicked diligence as if nothing else were worthie to be laboured after But wee beloued in the Lord duly considering the excellent glory wherevnto God of his infinite mercie hath appointed our bodies let vs alwaies esteeme it an ouer-base thing to apply any pretious member of them to the vile seruice of sinne and Satan either our eies to vnchast lookes or to reade anie vngodly bookes or our eares to hearken to lewd or vnfruitfull discourses by word of mouth or any wicked and vngodly speaches whatsoeuer or our hands to take bribes or to worke any deceite or our feete to carrie our bodies to any wicked companie c. But contrariwise let vs vse them to carrie vs to the house of God and to frequent the companie of the godly that we may learne both to minde speake and doe those things which be good and godly according to the exhortation of Saint Paul from the consideration of this benefit of the resurrection 1. Cor. 6. verses 14.15 saying God hath raised vp the Lord and he will raise vs vp by his power And Know ye not saith he further that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid c. And verses 19.20 Ye are not your owne For ye are bought for a price therefore glorifie ye God both in your body and in your spirit for they are Gods And Rom. 8.11.12 after that he hath made like mention of the resurrection Therefore brethren saith hee we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the deedes of the body by the Spirit ye shall liue For as many as are led by the Spirit of God they are the Sonnes of God And let vs note well that as the due consideration of death is an effectuall bridle to withdrawe vs from the ouer-curious and delicious pampering and tricking of our bodies which in this our present mortall estate are but wormes meate as was noted in the doctrine of Gods Fatherly prouidence page 254. or at the least shall corrupt and turne to be wormes so the Christian meditation of the resurrection of the same our poore and fraile bodies to euerlasting glory containeth a mighty perswasion to moue and excite all true beleeuers constantly to imploy their whole bodies and euery part and member of them onely to those honourable seruices wherevnto the Lord hath created them Though we doe not thus we shall rise againe in deede but not to saluation and glory but to condemnation and that most iustly euen to eternall reproach and miserie Thus much concerning other testimonies of holy Scripture belonging to the former duties beside that of the Apostle Paul 1. Cor. 15. Question Now what other duties beside those mentioned in that Scripture do belong to the comfort of the same benefit of resurrection Answer The comfort hereof doth furthermore require that wee doe account our selues but strangers here in this world and therefore not to addict our mindes inordinately to any of the pleasures and profites or aduancements thereof no not to those that being rightlie vsed are lawfull and good Nay rather it requireth on the contrarie that we settle our hearts patiently to expect and endure all bodily afflictions of this life yea euen death it selfe both our owne and of our dearest friends yea if neede doe so require the most cruell death and torturings of our bodies for Christ and his Gospels sake ExplicatioÌ It is very true according to that instruction which Saint Paul giueth 1. Thes 4.13.14 saying The daÌger of not beleeuing this Articles I would not brethren haue ye ignorant concerning them which are a sleepe that ye sorowe not euen as other which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus will God bring with him Where note that the hope of the resurrection to eternall life as M. Caluin saith very well is the mother of patience Spes inquit beatae immortalitatis patientiae mater est And of this patience we haue those holy Martyrs who haue giuen their liues to testifie the truth for notable examples as we may see if we call againe to minde that which is written Heb. 10.32 c. and chap. 11.35 c. Read also chap. 13 1.2.3 And 2. Cor. 4.17.18 And so forth from the beginning of the next chapter to the 12. verse For as wee haue considered heretofore the doctrine of the Apostle in that place doth respect the immortality both of the soule and also of the body after the resurrection thereof Where also wee are plainely taught that wee ought after the example of the faithfull in former times to liue as strangers here in this world minding a better Citie c. As also Heb. 11. verse 13. c. Thus farre of the duties Question NOw finally What is the danger of not beleeuing this Article and of not yeelding these fruites of obedience and thankfulnes in the faith and hope of it Answer Such as doe not beleeue this Article beleeue nothing as they ought to beleeue the same Neither is it possible that they should be heartily willing at any neede to giue their liues for our Sauiour Christ and his Gospels sake but contrariwise that by a cowardlie seeking by the deniall of him in time of danger to saue their liues they must needes loose their liues and their soules too for euer and euer Explication proofe This may be euident vnto vs from that which wee haue heard before in the opening of the reasons which the Apostle hath vsed to confirme this Article For there he affirmeth plainely that they who denie the resurrectioÌ of the bodies of the faithful do therwithal denie the resurrectioÌ of our Sauiour himselfe as we may see 1. Cor. 15. verse 13. And againe verses 15.16 For If there be no resurrection of the dead then is Christ not risen And yet againe If the dead be not raised then is Christ not raised And thus it cannot be but they frustrate all To the which purpose also serueth the second reason and also the fourth fift and sixt as they haue beene interpreted and explaned in the same chapter Of this sort of vnbeleeuers
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. â4 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 inheritaÌce 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 accouÌted 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