euidently performed therein Herein therefore as was said our Sauiour Christ is very earnest reprehensiuely interrogatiuely to affirme assure the truth of these things as being most meete and necessary that they should come to passe euen as they fell out because God had so decreed spoken For this is the manner of the Spirit of God by such a kind of asking the question to affirme a thing more earnestly to the awaking of the dul affection of man then by a simple categorical proposition as the Logicians spake Let vs therefore learne this wisedome from the instruction of our Sauiour that we for our parts do confirme and establish our faith from that which is a stumbling blocke euen to this day vnto all vnbeleeuing Iewes and foolishnes to all vnbeleeuing Gentiles to wit his sufferings death vpon the crosse And let vs wel consider this point of our Sauiours speech that so it ought to be not only that the scriptures might be fulfilled but also because it standeth with al holy reasoÌ„ that it must be so For how could it be that maÌ„ hauing sinned against God so deserued death shuld possibly haue his sins forgiueÌ„ be deliueâ—ed froÌ„ Gods wrath vnles by man the iustice of God were satisfied which could not be vnles such a maÌ„ shuld die as were worthy to work so great a work To this so excellent a purpose let vs furthermore according to the third branch of the reply of our Sauiour diligently acquaint our selues with that which is written of him from point to point through out all the Scriptures of the old Testament euen from the beginning of Genesis the first booke of the Prophet Moses to the end of Malachie the last of the Prophets For this as the Euangelist Luke testifieth did our Sauiour to the end hee might establish the doubtfull and staggering hearts of these two of his Disciples And not without cause seeing the holy Scriptures are giuen of God to be the ordinary outward stay and foundation of the faith of his Church One would haue thought that the word of our Sauiour by his liuely voyce might haue beene of it selfe absolutely sufficient seeing he was not onely the most faithfull witnesse of the truth but euen the truth it selfe But behold he thus farre honoureth the holy Scriptures of God that he maketh them the canon and rule and determiner of the truth He interpreteth the Scriptures indeede for as the godly Eunuch saith to Philip who asked him if he vnderstood what he read How should I vnderstand vnlesse I had a guide neuerthelesse it is plaine that he maketh the holy Scriptures themselues the ground of all that he saide vnto them Wherefore seeing our Sauiour himselfe did so how shall any that commeth in the name of a Minister of Christ and his Gospel dare presume to take any other course then his Master and Lord hath taken before him as being the onely lawfull course for the grounding and establishing of faith Verily it is the duty of a seruant to treade in his Masters steps for the ordering of all such things as he hath as it were in his owne steâ—d made him ruler of and wherein he hath of purpose giuen him an example how he should follow him But touching our present indeuour it may be said for the staying of it that though Saint Luke testifieth thus much that our Sauiour interpreted out of all the holy scriptures those things which were written of him concerning both his humiliation and also his exaltation yet he doth not rehearse the interpretation which our Sauiour gaue nay nor so much as the texts of scripture themselues How then should we know how to doe it Or why should wee thinke it to be necessary to stand vpon the rehearsall of them We answer that the Euangelist omitteth them in this place for breuities sake as was saide before insomuch as hee hath already alledged them from point to point in the course of the Gospel which he hath diligently set downe vnto vs. Wee may and ought therfore froÌ„ thence from the writings of the other Euangelists and of the Apostles to take our light and direction And though we cannot doe it so excellently and exactly as our Sauiour himselfe did yet it is our dutie to indeuour to doe it by the helpe of his grace so well as we can The order which we will follow herein shall be no other then the order of the bookes of the holy scriptures themselues The which also it is most likely was the order that our Sauiour Christ himselfe obserued beginning at Moses as the Euangelist Luke telleth vs. Like as saint Stephen though vpon a contrary occasion doth orderly prosecute and collect the principall heads of the holy story beginning at Genesis and proceeding so far forth as hee could be suffered both to proue himselfe to be a witnes of the truth in testifying of Christ and also to conuince the wicked Iewes to be resisters of the truth of God in opposing themselues against Christ To whom as he concludeth all the Prophets gaue witnes Act. 7.1 c. and verse 52. saying Which of the Prophets haue not your Fathers persecuted and they haue slaine them which shewed before of the comming of that lust one of whom ye are now the betrayers and murtherers c. Genesis First therefore to begin at Genesis the first booke of Moses we haue euen shortly after the fall of Adam and Eue together with the pronouncing of the curse vpon them for their sin the promise also of mercy and saluation through Christ that should come both for them and for all their posterity whosoeuer should repent of their sinnes and beleeue in him So we reade Gen. 3. verse 15. in these words He shall breake thine head that is the seede of the woman shall breake the serpents head to wit the power of the diuell who is the common aduersary of mankinde Now that he should vanquish the Diuell by sufferings and therein by satisfying the wrath of God bent against mans sinne c. the Lord himselfe gaue Adam to vnderstand in that immediately vpon this promise he gaue him also his ordinances of sacrificing to figure and assure the same vnto him and his posterity as it followeth ch 4. verses 3.4 For both Abel and Caine as they had learned of their father Adam did offer sacrifices Caine of the fruit of the grounds and Abel of his sheepe And this Abel did by faith as the Apostle declareth yea euen by faith looking to Christ Heb. 11.4 By the which faith also he was accounted righteous before God as our Sauiour himselfe giueth to vnderstand Mat. 23.35 By faith Noah built the Arke a type and figure of our baptisme into the name of Christ by the washing of whose blood we are saued 1. Pet. 3.21 By the which faith also he offered sacrifice looking to Christ the Messiah to come wherein God was pleased Gen. 8.20 For this faith in Christ all
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe Explicatiō proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renoūce all opinion of iustificatiō therby or else it is not done in faith For so much shall a mā denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward thē therfore it semeth that this cānot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept thē in deed Answere as tokens of true thākefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obediēce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification Explicatiō and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whō he hath sent For seeing God hath sent Christ euē to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them frō their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength
Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
vnderstanding to his Disciples and all other whosoeuer shall truly beleeue in him that hath died and rose againe to the same end for them euen peace in assurance of reconciliation with God of the forgiuenes of sinnes of euerlasting happinesse and saluation in the heauens then the which nothing can possiblie be more nay nothing like ioyous and comfortable This speech therefore ought to haue wonderfully reioyced the hearts of the Disciples to whom our Sauiour thus spake But by reason of their present ignorance forgetfulnesse and vnbeliefe both it and the appearance of our Sauiour himselfe had vpon the sodaine a cleane contrary effect Question What was that Answer They were abashed and afraide saith the Euangelist Luke supposing that they had seene a spirit verse 37. Explication This so contrary an effect must indeede needes shew their great ignorance and forgetfulnesse and vnbeliefe as was said For had they giuen credite to the former testimonies that our Sauiour was risen againe and had shewed himselfe and spake to diuers other before And had they remembred the great power which our Sauiour had declared and that diuers yeares together And namely if they had remembred how before his death he had walked vpon the Sea when they likewise thought they had seene a spirit but were deceiued as themselues well saw by and by at that time Matth. 14.22 c. 33. If I say they had remembred these and many such declarations of hi◠diuine power in opening the eyes of the blinde and in opening the eares of the deafe so that so soone as he said Be opened it was so they could not then haue giuen place to this erroneous conceit to thinke they had seene some spirit much lesse an euill spirit as it seemeth they beganne to thinke because they heard no doores to open when he came into the house nor any noise at all till hee was in the middest of them as though all lockes or barres and boltes had not beeene at his commandement to open and shut as well as the secret faculties and wardes or ginnes of the eyes and eares of men or as well as hee could make the Sea to beare him without deminishing any the least part of the weight either of his owne or of Peters bodie c. Finally if they had but remembred what a power of working miraculous works he had before his death giuen to thēselues for a time Matth. 10.1 Mark 3.14.15 and chap. 6.39 Luke 9.1 c. verse 10. And likewise to the other his seuenty Disciples in their cursory ministerie Luke 10.1.17 they would not then haue beene either so easily troubled or so hard to beleeue as they were Such therefore was the first effect euen a strange effect of this strange and sodaine appearance of our Sauiour and of his first most gratious speech vsed vnto his Disciples The which strange effect cleane contrary to that which it ought to haue had caused our Sauiour thenceforth to take such a course of behauiour toward them both in further speech and also in action as might best remooue that erroneous conceit of theirs and so make way to plant the true faith of his resurrection in their hearts Let vs therefore proceede still to the further consideration of these things according to the order of our text Our Sauiour vseth diuers remedies to helpe against this errour of his Disciples and to make knowne the truth of his bodily appearance among them The first remedie was by a second speech vnto them that is by an earnest and reprehensiue speech to shew them the vanity of their errour Question Which was that second speech of our Sauiour Answer It was this verse 38. Why saith he are ye troubled and wherefore doe doubts arise in your hearts Explication It is true Thus indeed doth the Euangelist Luke report it And it is the same reproofe which the Euangelist Marke hath also recorded chap. 16. verse 14. writing thus He reproued them that is the eleuen as they sate together of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe And there was very great cause wherefore our Sauiour should thus earnestly reproue them as is sufficiently euident from that which hath beene obserued before Hereby therefore let vs yet againe admonish our selues that as it is a fault to be credulous in matters that want meete proofe and which loue would rather wish vs to doubt of when it tendeth to euill so on the contrary it is a great sinne not to beleeue that which is testified by meete and conuenient witnesses in matters concerning the glory of God And further also hereby we are admonished so to giue credite to euery truth auouched of God that we doe cut off all doubtings at the very beginning and giue no eare at all vnto them For so saith our Sauiour Why doe thoughts arise in your hearts Likewise we may hence be admonished that want of faith is the very cause of all trouble and distraction of minde For faith giueth quiet peace and stay to the heart but vnbeliefe maketh it in all things wauering and vncertaine according to that of the holy Prophet Isaiah If ye beleeue not ye shall not be established And here our Sauiour maketh the vnbeliefe of his Disciples the ground of their disquietment and trouble Finally from the example and practise of our Sauiour let vs hence obserue that the right way to plant true faith is by reproofe to chase away all erroneous opinions and doubts contrary vnto it And this is the first remedie whereby our Sauiour doth most louingly releeue his Disciples against their vnbeleefe euen by an earnest speech of tender rebuke The second remedie was not onely by word of mouth but also by outward action in that hee sheweth them his hands and feete yea and his side also as Saint Iohn writeth chap. 20. verse 20. as hauing in them no doubt the plaine mention of the piercing of the nailes as the same Euangelist Saint Iohn expresly declareth afterward And as it may appeare in that he giueth them leaue yea commandeth and incourageth them to take triall by the handling of him And finally in that he rendereth a sensible reason to perswade them of the truth of his appearance and that it was not a Spirit that they saw Question In what words doth the Euangelist Luke report these things vnto vs Answer 39 Behold my hands and my feete saith our Sauiour for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue 40 And when he had thus spoken saith the Euangelist he shewed them his hands and his feete Explicatiō Here you see it is plaine that for a second remedie and succour against the infidelity or vnbeliefe of the eleuen our Sauiour first as was saide shewes them his handes and his feete yea and his side also they all bearing mention that they were the same which were
though we see not either to the mystical transubstantiation of the bread in the Sacrament into the very true body of our Sauiour Christ or to the consubstantiation of the body with the bread or to the inuisible presence of the body euery where without the Sacrament doe most grosly and erroneously misapply these words of our Sauiour insomuch as it is so farre off that those monstrous opinions haue any warrant in the holy Scriptures that they are directly contrary to all that which the articles of our faith do teach assure vs concerning the truth of his naturall body that it is but in one place at once and that wheresoeuer it is or hath beene that it is and hath beene alwaies both visible and touchable as our Sauiour himselfe hath plainly giuen vs to vnderstand both in this and also in his former appearance Moreouer wee considering duly of the holy ends wherefore our Sauiour retained the print of his wounds in his most glorious and holy body for a time namely to giue assurance of his resurrection and thereby also to assure vs of the blessed fruit of his death and enduring of those wounds themselues which was to satisfie Gods wrath iustly bent against vs c. and considering also the holy vse which Thomas made of the seeing of them it cannot but be a most horrible thing for vs to thinke of the cursed blasphemies of those which in their fury or otherwise prophanely and wickedly sweare by these wounds of our Sauiour Thus much briefely concerning the proofe of the resurrection of our Sauiour Christ by his sixt appearance And vnto this the Euangelist Iohn drawing toward the conclusion of his booke addeth a certaine aduertisement as it were by the way giuing to vnderstand that whereas he euen as he was directed by the holy Ghost The proofe of his resurrection by his seuenth appearance whose Secretarie he was had set downe but a fewe appearances of our Sauiour and accordingly but a fewe of the miraculous workes which hee had wrought for the confirmation of his resurrection and minded to set downe but one appearance more that yet neuerthelesse our Sauiour shewed himselfe oftener then he minded to rehearse the rather because he knew well that sundry other were mentioned by other of the Euangelists And hee giueth to vnderstand likewise that he wrought many other signes then he would speake of According to that of the Euangelist Luk Act. 1.3 He presented himselfe aliue to his chosen Apostles after that he had suffred by many * Tecmeriois certis seu indubitatis signis et indicijs Eiusmodi namque signa quae necessariaÌ„ et demoÌ„stratinaÌ„ consequentiam habent Tecmeria vocantur infallible tokens being seene of them by the space of fourty daies c. And therwithal the Euangelist Iohn doth very notably shew in few words the principall ends and vses both of the resurrection of our Sauiour also of all the proofes confirmations therof namely that we and all other to whom they are reported recorded might therby be brought to the faith so be saued So that hereby he manifesteth vnto vs the excellencie of this hiâ—tory of our Sauiour his resurrection most worthy to be diligently regarded of all Christians But let vs heare the words of the Euangelist himselfe to this purpose Question Which are they Answer 30. And many other signes also saith S. Iohn did Iesus in the presence of his disciples which are not written in this booke 31. But these things are written that ye might beleeue that Iesus is the Christ the sonne of God and that in beleeuing ye might haue life through his name Explication From these words we may see plainly that the meaning of the holy Euangelist is such as hath bin already expressed As if he should preocupate or preuent meet aforehand with that which might be obiected either against him self because he spake of so few appearances of our Sauiour or to the preiudice of the other Euangelists for setting down somewhat more affirming that both by them by him there were appearances signes enough set down for the confirmation of faith vnto saluation which is the end scope of all signes and appearances and also euen of the resurrection it selfe The which being obtained there is no further need of appearances or signes whatsoeuer Yea therwithall the Euangelist doth with like breuity very notably shew vs the sum of that which we are to beleeue namely that Iesus is the Christ the sonne of God In which words is contained a plaine declaration both of the most diuine person and also of the most holy and blessed office of our Sauiour on our behalfe For by the name of our Sauiour Christ the Euangelist doth not meane the bare titles whereby he is called but all whatsoeuer is signified by them in the holy scriptures the which he assureth vs to be fully verified in him whose resurrection he reporteth vnto vs. And thus also wee put a difference betwixt these words the last of this 20. ch those in the end of the book in the two last verses of the next chap. like vnto theÌ„ because these do more specially concerne the particular history of the resurrection of our Sauiour but they are to be extended to the history of the whole booke and to all the works which our Sauiour did before his death as well as after that he rose againe THese things thus inserted we come now to the seuenth appearance of our Sauiour as it followeth in the next chapter which is the last of the Euangelist Iohn Concerning which let vs first of all heare the words of the Euangelist Question How doth he report this appearance Answer After these things saith the Euangelist cha 21.1 Iesus shewed himselfe againe to his disciples at the sea of Tiberias and thus he shewed himselfe 2. There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of his disciples 3. Simon Peter said vnto them I goe a fishing They said vnto him we also will goe with thee They went their way and straightway they entered into a ship that night caught they nothing 4. But when the morning was now come Iesus stood on the shore neuerthelesse the disciples knew not that it was Iesus 5. Iesus then said vnto them * Paidia pueri children Sirs haue ye any meate They answered him No. 6. Then he said vnto them Cast out the net on the right side of the ship and ye shal find So they cast out and they were not able at all to draw it for the multitude of fishes 7. Therefore said the disciple whom Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord he girded his coate to him for hee was naked and cast himselfe into the sea 8. But the other disciples came by ship for they were not farre from the
not yet humbled to shewe forth the fruits of their repentance 2. Cor 12 21. Herevnto allso doth the exhortation and rebuke tend which the Apostle Peter maketh to Simon the sorcerer that he should repent shew forth meete tokens of repentance touching his speciall sin of going about to buy the gifts of the holie Ghost with money but with a better minde then hee had seemed generallie to haue repented of all his sinnes before Act. 8.13.23 And hereof we haue a liuely representation giuen vs by our Sauiour Christ Luke 18.13 in the parable of the penitent Publican who standing in the Temple farre off would not so much as lifte vp his eyes to heauen but smote his breast saying O God be mercifull vnto me a sinner And in the old Testa we haue like notable examples of priuate repentance Of Dauid in his chamber in the night and vpon his bedde Yea many nights night after night as Psalm 6. I cause my bed saith hee euery night to swimme water my couche with my teares Read also Psal 38.1.2.3.4 c. Likewise we haue the notable example of king Hezekiah who wept sore prayed to the Lord confessing his sins yet withall comforted his distressed soule frō the testimonie of a good conscience because he knew that he had walked in truth with a perfect heart in some good measure before the Lord Isa 38.2.3.4 And the Lord cast all his sins behind his back ver 17. Moreouer concerning Iosiah this we read that his heart melted at the hearing of the law red and hee humbled himselfe wept and rent his clothes Wherefore God was mercifull to him 2. Kings chap 22.10 c. The publike profession and fruit of which his humiliation and repentance is recorded in the next Chapter of the same booke By the which examples of these so good and holy seruants of the Lord who excelled in all grace and vertue Wee are iustly to learne that not onely men altogether wicked and at their first conuersion onely are earnestly to repent them of their sinnes but also that it is the dutie euen of godly men alreadie conuerted and turned to god to renewe their repentance vpon speciall occasions of their often falls which sometime fall out vppon humane infirmitie yea sometimes of grosse negligence c. In which respect worthily doth Caluin that blessed light in the interpretation of the word and Gospell of Christ distinguish concerning the repētance both of the one sort also of the other Harm Euang in cap. 15. vers 10. Lucae And Likewise in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance saith hee is sometimes restrained to the conuersion of those that being altogether estranged from God are raised as it were from death to life that is from dead workes and their death in sinne to serue the liuing God in the duties of true righteousnesse and holinesse before him and vnto such euen of his owne people as haue after a sort fallen away from the Lord and shaken off his yoake by giuing themselues to Idolatry for a time Whereas otherwise the meditation and practise of repentance must as hee truly saith be continuall through the whole course of our life Neither doth that speciall repentance of some take away that which must bee ordinarie for all seeing the daily sinnes of all doe giue vnto euery one iust occasion to profit daily therein Neuertheles as hee further addeth in that place of Luke it is one thing after that a man hath once entred a right course to labour still to hold out in the same though erre while hee trip or fall and goe astray and an other thing for a man that is altogether out of the way to recouer himselfe and to beginne a straight course as it were from the barriers or lists and beginning of the race For such a repentance is not necessarie for them that haue already begunne to frame their liues according to the rule of Gods lawe in leading a holy and godly life howsoeuer it bee necessarie for them to sigh vnder the infirmities of their fleshly nature and to vse all good diligence for the correcting of them And this difference as hee well obserueth in his Institutions the place also aboue alledged is diligently to be marked of vs lest securitie creepe vpon vs as if repentance did onely belong to a fewe who are outragious in sinne and that the care of mortifying the flesh did no longer appertaine vnto vs in regard of those pleasing lusts and other sins which doe euer and anone spring out of vs. So then we may conclude that after we haue repented of our grosser sinnes which in the beginning of our calling haue beene discouered vnto vs wee must according to the further light of knowledge making our more secret sins and corruption manifest vnto vs increase our repentance that sinne may more and more decrease in vs. Neither must we repent vs onely for minding and doeing such thinges as bee simply vnlawfull but also for our abuse of lawful things yea for that we cannot vse them so wisely purely temperatly soberly as we ought I meane apparell meate and drinke sleepe the mariage-bedde c. Yea it is our dutie to repent vs continually concerning our abusing of the best gifts and graces which God hath giuen vs and concerning the best things which we doe for that we cannot in the doing of them so holily and religiously vse the name of God either in his word Praier Sacraments or Sabbaths as wee ought to vse them to his honour and glory and for that wee cannot so dearely loue nor so aboundantly imploy our selues to profit our brethren as wee ought in and for the Lords sake both to loue and also in loue to labour to profit them Repentance therefore is not a sigh and away nor the worke of a day or two onely but it is to bee extended to the whole number of all the daies of our liues that sinne daily decaying godlinesse may continually prosper c. These things thus hetherto obserued wee cannot but perceiue that where is repentance as touching the substance of it as one may say standeth in the mortifying of sinne and in rising vp to newnes of life the which also is otherwise called the breaking vp of our fallow grounds that we sowe not among the thornes but that we be circumcised to the Lord c. Ier. 4.4 And the renting of our hearts and not of our garments c. Ioel. 2.13 and the putting off of the old man which is corrupt through deceiueable lustes and the putting on of the new c. Eph. 4.22 23.24 We may hereby perceiue I say that repentance hath diuers appurtenances or helping graces to the through happy effecting of it I would haue you therefore after this long breathing giuen you to shew both more immediatly and also more remouedly what graces are necessarie both for the mortifying of sinne and also for quickning to newnes of
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
the first night which euer was came to an ende the Lord God by his gratious word and commandement created and brought forth light yea before there was yet either Sunne or Moone or any one Starre in the whole compasse of heauen o the ende it might most euidently appeare that God is the immediate author of this excellent creature And thenceforth did the Lord in his wisedome establish the order and succession of the day and night euen to this day so to continue to the end of the world Thus the whole space of the first day and of the first night doth by the determination of God himselfe of the more worthie and excellent part take the denomination of the first day ExplicatioÌ„ proofe It is verie true And thus you haue in one Answere laid open the meaning of Moses in the first foure verses of our first Chapter of Genesis according as it is both plaine in it selfe and also confirmed by other testimonies of the holie Scriptures of God in this behalfe As first touching the heauens which we do vulgarly call the Element and the large spreading thereof read Iob 9.8 He himselfe alone spreadeth out the heauens And chap 37.18 Hee hath stretched them out firme as mouâ—ten glasse And Psal 104.2 Hee hath spread them like a Curtaine This large extension and spreading out of the highest visible heauen is also called the Firmament from the Greeke and common Latin Translations as Dan 12.3 They that be wise shall shine as the brightnes of the Firmament Read also Isai 42.5 He hath created the heauens and spred them abroad And chap 44.24 Read also Psal 1 36.5 Hee hath made the heauens by his wisedom c. And Ier 10.12 Hee stretcheth them out by his discretion And touching the earth it is written in the Psal 104.5 mentioned euen now that God hath so set it vpon the foundation that it cannot be moued And Psa 102.25 Thou hast laide the foundation of the earth and the heauens are the worke of thy hands Reade also Iob 38.4 and Prou 8.29 The earth therefore may iustly be called the Lords earth as Ps 24.1 Touching the couering of the earth by the waters reade Ps 104.6 Thou coueredst it with the deepe as with a garment and by their owne nature they would stana aboue the mountaines Touching the creation of the light and darknes reade Isai 45.7 I saith the Lord forme the light and create darknes Herevpon also the day and the night is by good right ascribed to the Lord. Psal 74.16 The day is thine and the night is thine And herevnto hath the Apostle Iames respect when chap 1.17 hee calleth God the Father of lights The constant order succession of the day and the night according to the law which God hath set in nature is set downe to the praise of God Ps 19.2 And Ier 33.19.20.21 The Lord maketh it an argument of his faithfulnes in his couenant of euerlasting mercy toward his people This breaking forth of the light is to be thankfully acknowledged for euer for a very gratious glorious worke of the Lord. Reade Psa 104.23.24 and Iob ch 38. 12. 13. 14. But ch 24. 17. The morning is to the wicked as the shadow of death Now let vs heare the holy words of Moses himselfe from whence all these things are cleared vnto vs. Question Which are they Answere 1 In the beginning saith Moses God created the heauens and the earth 2 And the earth was without forme and voyd and darknes was vpon the deepe and the spirit of God moued vpon the waters 3 Then God said let there be light and there was light 4 And God sawe the light that it was good and God seperated the light from the darknes 5. And God called the light day and the darknesse he called night so the Euening and the Morning were the first day In these words we haue the ground of your former answere and we may see the truth of it fully warranted vnto vs. And besides the holy Prophet sheweth vs how the rude lumpish and indigested matter of the earth and the huge gulfe of waters aboue the same were as it were moulded vp held together and made apt and fit to receiue that excellent forme which in the third day they were fashioned into That is how they were thus supported to wit by the holy Ghost the diuine Spirit and power of God himselfe Moreouer we haue a singular commendation of the light as of a most comfortable and commodious creature euen from the approbation of God himselfe who saw that it approued it selfe to be good according to that Eccles 11.7 Surely the light is a pleasant thing So that hereby we are admonished to be in speciall manner thankfull to God for it and that we ought to be carefull to vse it well euen as we may thereby giue the greatest glorie to God that we can walking as becommeth those whom hee hath vouchsafed to call to be the children of light and to this ende hath caused the light of his Gospell to shine forth vnto vs. Yea euen to this our God who thus at the beginning commanded the light to shine out of darknes as the Apostle Paul writeth 2. Cor 4 6. ought we to giue all the glory we can On this first day also it may appeare that the vpper Region of the aire was made apt to send forth thunderings and lightenings by the fierie brightnes of it the which as we know is a very glorious and fearefull creature of God Reade Iob chap 37.1 2 3 4 5. and chap 38.24 35. But whereas Moses telleth vs that God calleth the light day and the darknes night hee would not haue vs to thinke that hee gaue those names vnto these things but that he appointed and ordeined the things themselues to continue such and in such order as he had alreadie created and made them For so the Lords calling doth vsually note his effectuall establishing of things theÌ„selues rather then the giuing of them their names according to that of the holy Apostle Rom 4.17 God calleth those things that be not as though they were And 1. Cor 1.26 Brethren ye see your calling And our Sauiour Christ in the Gospel I came not to call the righteous but sinners to repentance Finally Moses in saying that the euening and the morning were the first day he speaketh by a double Synedoche First putting the part for the whole that is the day both for the day and also for the night and then the beginning of the day and of the night both for the whole day and also for the whole night This first day of the creation is that which since the resurrection of our Sauiour Christ is called in the holy Scriptures the Lords day to Christians euen that wherin our redemption was perfected as the 7. day which was the next day aâ—ter the creation finished was then the Lords day to all people that is a day of speciall worship to
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 agaâ—ne 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 instrumeÌ„t 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 Bâ—ptist 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
resurrection and life and to the holy Ghost by whom we are sealed vp against the day of our full redemption euen the redemption of our bodies to liue againe reunited to our soules and to be made incorruptible and glorious so to abide for euer and euer Fourthly death ought to be comfortable vnto vs at the time which God our heauenly Father hath appointed what kinde of bodily death soeuer it may be because it setteth our soules at libertie to enioy the most sweete and comfortable societie of the blessed soules and spirites of all our reuerend fathers deare bretheren and faithfull friendes whosoeuer haue died in the Lorde before vs considering also that all true beleeuers and faithfull seruants of God whom wee shall leaue behinde vs and are now deare vnto vs in the Lorde whether Magistrate or Minister of the Worde wife or childe husband or friende father or mother shall shortlie in their season follow after vs and bee gathered to the rest of the Saints Finallie it may iustlie bee no small comfort vnto vs that GOD hath appointed his holie Angells immediately vpon our death to take and conuey our soules honourably into the heauenly place of our most blessed and glorious rest Seeing the death of the godlie is thus comfortable no maruell though the Spirit of God doth pronounce all those forth-with blessed who die in the Lord euen because as the same Spirit assureth vs they rest from their labours and their workes follow them Reuel chap. 14. verse 13. Well also saith a godly learned maÌ„ according to this testimony of the holy Ghost Death is good because it bringeth rest better because it reneweth vs best because it putteth vs out of all danger of any fall or miserie for euer after The comfort of death therefore to the godlie may well bee accounted a speciall comfort seeing it containeth as wee may say all the degrees of comparison good better and best of all But let vs consider more particularly of the proofes which belong to the seuerall branches of the Answer And first that all sufferings specially vnto death for godlines sake doeth warrantize the truth of our faith and obedience to God it may be confirmed from that which is saide concerning the perfection of our Sauiour Christ his faith and obedience argued by his death and sufferings Philip. 2.8 and Heb. 5.8 Read also 1. Ioh. 3.16 17 18 19. And in the Gospell according to Iohn chap. 15. verse 13. This doubtlesse is an essentiall difference betwixt the true seruants of God and hypocrites or hirelings The one sort abide faithfull to the end the other fall away when affliction and triall commeth Matthew chapter 13. verses 2â— 21 22 c. And Iohn chapter 10. verses 11 12 13 14 15 16 17 18. It is a small matter as one truly saith to court the Gospell in the time of peace and prosperitie Verily wee can haue no comfort concerning the truth of our faith if it holde not out in the time of affliction and triall It is faith of no valew that is of no valoure Secondly that to the godly death is an abolishing of all euill so as it can neuer comber them any more it is plaine because the death of the bodie is compared to a sleepe till the day of the resurrection Isai 26.19 and chap. 57.2 and 1. Thessalonians 4.15 And touching the life of the soule it is a most blessed life so soone as it is parted from the bodie as wee sawe before and as it is further euident in that the soule of Lazarus was carried by the Angells into Abrahams bosome And from the promise of our Sauiour Christ to the thiefe repenting on the Crosse saying This day shalt thou bee with mee in Paradise Also because it is written that all troubles from thence-forth bee forgotten and râ—membred no more and that euery teare shall bee wiped from the eye c. Reuel â—1 4. The reason is because then all sinne the cause of all euill shall for euer cease Heb. 12.23 Thirdly that death baileth vs for euer out of the prison or to speake the best out of a base cottage of the bodie read 2. Cor. 5.1 c. 9. Call to mind also Iohn 14.1 2 3. And that wee die vnto God and so to our owne benefite reade Romans chapter 14. verses 7 8 9. Whether wee liue or die wee are the Lordes And that it is best for vs to die that so wee may goe to Christ with whom our life is hidden in God c. Reade Philippians cha 2. verse 23. Colossians chap. 3. verse 3. and Iohn chapter 11. verse 25. And that wee are sealed vp against the day of our full redemption by the holy Ghost reade Ephesians 4.30 and Rom. 8.23 Wherefore there is no doubt but wee shall then haue so much the greater comfort of his diuine presence by how much wee shall lesse that is not at all grieue him by our sinne For the soules of the faithfull are all iust and perfitted in the heauens Hebr. 12.23 as was euen now alledged And as nothing can seperate vs from the loue of God neither â—ribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword neither death it selfe c. so shall nothing be able to seperate vs from the most comfortable fruites and effects of his loue Rom. 8.35 c. Fourthly touching the comfort of death in that it setteth vs at libertie to haue our communion with the faithfull departed reade againe Hebrewes chapter 12. verses 23 24. Yee are come to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirites of iust and perfect men And to Iesus the Mediator of the new Testament and to the blood of sprinkling which speaketh better things then that of Abel So that great is the excellencie of the condition and estate of true beleeuing Christians euen here in this life but as touching that perfection which the soules of the righteous haue in the kingdome of heauen wee cannot attaine vnto it here in this worldeâ— And therefore as wee reade in the ninth chapter of the same Epistle verses 27 28. God hath appointed vnto men that they shall once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him hee shall appeare the second time without sinne vnto saluation Without sinne that is he shall appeare without any more sacrifice for sinne and euen quite and cleane to abolish sinne out of our nature by his glorious and perfect sauing grace and power This comfort therefore to wit that by death wee shall haue our sweete societie with all the faithfull departed both former latter and with all that were deare to vs in the daies that they liued here with vs in this world it is very sensible to those that haue and spirituall sense and affection in them to minde heauenly things The
history of it to the hazard of our saluation wherevnto this doctrine onely and no other is able to make vs wise God therefore of his infinite mercy euen for our Sauiours sake giue vs grace with all holy care to attend vnto it Beliefe in God the Sonne who wrought most miraculous and diuine workes THe miraculous works of our Sauiour are next to be considered of vs. What therefore are we to beleeue concerning them Question We are to beleeue that the miracles which our Sauiour Christ wrought Answer are perfit declarations and confirmations that he both was and is for euer the Sonne of God the onely true Messiah and Sauiour of the world and also that the doctrine which hee taught was and so is still and shall remaine to the end the verie true doctrine of the kingdome of God and euen the power of God to saluation to all that doe or shall hereafter truly beleeue ExplicatioÌ„ proofe It is true that you say For so the Euangelist Iohn teacheth chap. 2.11 The verie beginnings of the miracles of our Sauiour shewed forth his glory and his Disciples as the Euangelist saith beleeued in him That is they were better confirmed in their faith thereby This glory of our Sauiour thus beginning to breake forth by the beginnings of his miracles did shine out more and more brightly in the proceedings thereof It was no doubt part of that glorie which the Apostles saw according to the testimonie of the same Euangelist Iohn ch 1.14 Wee saw his glorie c. Yea our Sauiour himselfe teacheth vs that these were the ends wherefore he wrought his great works as the same Euangelist witnesseth further in sundry placeâ— of the Gospel written by him As chap. 5.36 I haue greater witnes saith our Sauâ—our then the witnes of Iohn for the works which the Father hath giuen me to finish euen the same works which I doe beare witnes of me that the Father sent me And chap. 1â— verses 24 25 The Iewes saith the Euangelist came round about our Sauioâ—r and said vnto him How long doest thou make vs doubt If thou be the Christ tell vâ— plainely Iesus answered them I told ye and ye beleeue not the works that I doe in my Fathers name they beare witnes of me And therefore he blameth them the rather for their vnbeliefe And yet more earnestly verses 37 38. saying If I doe not the works of my Father beleeue me not yet beleeue the works that ye may know and beleeue that the Father is in me and I in him And chap. 11. verse 4. This sicknes saith our Sauiour speaking of Lazarus the brother of Marie and Martha it is not vnto death but for the glorie of God that the Sonne of God might be glorified thereby And verses 41 42. After that our Sauiour had made his prayer to God that he would shew his glory in raising of Lazarus from death to life I know saith our Sauiour to God his Father that 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 chap. 14. verse 11. Beleeue mee saith our Sauiour to Philippe that I am in the Father and the Father in mee at the least beleeue mee for the verie workes sake Reade also chap. 20. verses 30 31. Manie other signes did Iesus saith the Euangelist in the presence of his Disciples which are not written in this booke But these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing ye might haue life through his name This often repetition sheweth that the miraculous workes of our Sauiour Christ were of very notable and neâ—eâ—sarie vse to the manifesting and prouing of himselfe to be the Christ and that â—is doctrine was the true doctrine of God and all this for a helpe to the weaknes of his people Now as these were the ends which our Sauiour propounded to himselfe in the working of his miracles so through the blessing of God they attained to the same blessed ends and effects in the hearts of the children of God As for example the place first alledged chap. 2. verse 11. argueth that it was so For the Disciples seeing that miracle are saide to beleeue in our Sauiour And chap. 4. verse 35. That Ruler whose sonne our Sauiour deliuered from a deadly feueâ— was confirmed thereby to beleeue in him yea and as the Euangelist testifieth all his houshold with him And chap. 6. verse 14. They which had seene the miraculous feeding of multitudes of people with so few loaues fishes said This is of a truth the Prophet that should come into the world Likewise chap. 9. verse 17. The blinde man to whom our Sauiour gaue sight was induced by the miracle wrought on him to beginne to beleeue in our Sauiour that hee was a Prophet And verses 35 36 37. after that the Iewes had excommunicated him for this his profession our Sauiour theâ— finding him and saying vnto him Doest thou beleeue in the Sonne of God Hee answered and saide Who is hee Lorde that I may beleeue in him Wherevpon so soone as our Sauiour answered him Both thou hast seene him and he it is that talketh with thee the man was confirmed to beleeue in him and said Lord I beleeue and worshipped him And chap. 1â— verse 15. I was glad for your sakes saith our Sauiour speking of the death of Lazarus that I was not there that yee may beleeue but let vs goe vnto him And verse 45. Many of the Iewes saith the Euangelist seeing the things which Iesus did and namely this that hee had raised Lazarus from the dead they were moued thereby to beleeue in him And whereas as it followeth in the text that some of the people went away to the Pharisies and told them what things Iesus had done Then as the Euangelist sheweth further the high Priests and the Pharisies gathered a Councill and said What shall we doe For this man doth many miracles If we let him alone all men will beleeue in him c. verses 46 47 48. And in the next chapter verses 10 11. The high Priests consulted that they might put Lazarus to death also because that for his sake many of the Iewes went away and beleeued in him And verses 17.18.19 The people that was with him did beare witnes that he called Lazarus out of the graue and raised him from the dead Therefore met him the people also because they heard that he had done this miracle Wherevpon as it followeth in the Euangelist the Pharisies said among themselues Perceiue yee not how yee preuaile nothing Behold the world goeth after him Yea these wicked aduersaries themselues howsoeuer through obdurate malice they would not be brought to beleeue in our Sauiour yet were they convicted in their consciences to acknowledge among themselues that he could not haue done such works as he wrought vnles he had beene a Teacher sent of God
his whole life dissemble or pretend that which was not in truth at the point of his death when truth especially is required and wherein God is is especially most neere to iudge and trye the heart How could he that was perfectly righteous sin through any impatieÌ„ce or by charging God with any vnrighteousnes as if the most dutiful Son should disgrace his most honourable Father Finally how should he that calleth God his God yea most earnestly and with a loud voice calleth him so and that in the hearing of all yea who insisteth in it with an instant repetition O my God my God Yea and acknowledgeth him the almighty God able as wel as willing to succour deliuer out of the deepest most daÌ„gerous gulfe of distresse that may be for so the word Eli signifieth as if he should haue said in our language O my mighty God my mighty God how therfore I say shuld we think that he should despaire yea that he should haue any the least distrust either in the good wil of god toward him whom he calleth in most speciall maner his God or in his power whom he acknowledgeth to be almighty God forbid that we should either to the dishonour of our Sauiour himselfe imagine any such thing against him or to the weakening and destroying of our owne faith For if he were not perfitly righteous euen to the death how would we be iustified by him in the sight of God And if hee had not beene God in our nature without seperation how should he haue preuailed against the most heauy wrath of God which for the time had ouerwhelmed him for our infinite and most hainous sinnes and for the sinnes of all the elect How then may it be said are we to vnderstand the words of our Sauiour who though he calleth God his God saith neuerthelesse Why hast thou forsaken me Question What are we to answer to this Answere We are to vnderstand them as a most humble and dutifull supplication to God his heauenly Father bewailing and lamenting the extremitie of that dolour and torment both of soule and bodie which he had now continued in a long time for the sinnes of his redeemed people maruailing withall through humane infirmitie though without all sinfull passion of minde the Deitie of his Person also hiding as it were and withdrawing it selfe from the humanitie as touching the comfort thereof though neuer seperated in respect of the secret and effectuall power and presence of it that he hauing in nothing offended God nay in all things hauing beene most perfectly obedient to him yea both in nature and will most nearely knit vnto him should all this notwithstanding remaine still thus long void of all comfort yea full of all humane confusion and torment as if he had beene one vtterly reiected and cast off by God into the state and condition of the damned in hell though therewithall he knew that it was vnpossible that he should finally and for euer remaine and abide so This was indeede so farre as wee in our shallowe conceites can comprehend the minde of our Sauiour though no doubt he apprehended more in the vâ—tering of these words both touching the infinite wrath of God cast vpon him for our sinnes and also touching the infinite mercie of God in minding for his sake to forgiue them vnto vs ExplicatioÌ„ together with the punishment of them then we can reach vnto Hee meruailed not that the wicked should so so molest him but that God himselfe should so long delay his helpe and remaine as it were an aduersarie against him Yet so dâ—th our Sauiour maruell and complaine as he hath in nothing more notably declared the perfection of his most holy obedience and the perfect vnion of the diuine nature with the humane then in this that notwithstanding he was and had continued in this most dolefull and lamentable estate so long a time as was aboue all humane strength to haue indured yet hee beareth it most patiently in respect of our sinnes for whom hee suffered onelie bewayling and as we may say bemoaning his pittifull estate as it were into the bosome of God nothing doubting but his owne innocencie and righteousnes together with his most holy prayer and sufferings should now at the last in due time be in due sort that is most gratiously regarded of him not onely on his owne behalfe but also for the eternall benefit of all the elect This most excellent minde of our blessed Sauiour insomuch as it is notably expressed by the faithfull seruant of God M Beza whom he hath made wise among many other to be an excellent interpreter teacher of his wil I will for a further declaration of the minde of our Sauiour in these words alledge that which he hath publikely preached and written to the sâ—mâ— end The words of this faithfull seruant of our Sauiour Christ are these In primis inquit hoc positum esto vocibus istis non exprobrationem non iudignants animi auersationem contineri quasi Iesus Christus cum Patre contenderet rationem huius tractationis exposceret nec enim ad eum vt Deum suum quidem iterata voce Dei sui se conuertereâ— sed lamentabilem esse vocem animi in summis angustijâ— posiâ—â— quidem filij ad Patris omnia iussa obsequentissimi sed qui seipsum in hoc agone â—um in tuctur putat nisi aliunde sibi auxilium feratur fore prorsus imparem tanto ferendo oneri quae sibi essent imposita perficiendi ad optatum finem deducendi quasi Patrem his vocibus compellaret Euge Pater ad sum quidem volens in eo statis in quo esse me voluisti sed furoris tui sensus hos gemitus extorquet dum miror qui fieri posit vt nullum sentiam tui fauot is virtutis praesentiam sine qua tamen quod tu in me vis efficere ego volens sponte in omnibus tibi parere cuâ—io nunquam suum sortiri possit eâ—itum Ab hoc igitur puro integro sonte querela ista manauit iam olim a Dauide totidem verbis dictata de seipso etiam in maximis suis angustijs verba faciente Psal 22. sed tanquam Iesu Christi figura quod ex Psalmi reliqua parte fit conspicuum Obiter autem maâ—na inaequalitas hac in parte inter figuram et veritatem est obseruanda Nam Dauidis hunc Psalmum scribentis afflictissimus calamito sissimus status infiniâ—â—s partibus erat inferior passionibus quas in cruce Christus patiebatur siue causam siue mensuram siue etiam effecta consideremus Praeâ—erea licet Dauid non sine fide spe prâ—ces illas fuderit tamen quod in perfectissimorum etiam Deifiliorum optimis operibus contin it humanum aliquid passui est ac proinde reliquiae superfuerunt vitiositatis quum fides nostra semper incredulitate mixta sit spes aliquo â—effidentiae
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
so ought that place to be expounded and not as we commonly reade it for his reuerence Neither would that fitly agree if Christ had feared death simply considered insomuch as he was not deliuered from that Wherevpon it followeth that he was driuen to pray against death through feare of a greater euill That is to say when he saw the wrath of God bent against him in that he presented himselfe before his iudgement seate loden with the sinnes of all the world it could not be but he must greatly feare the deepe gulfe of death Wherefore though he indured death yet seeing the sorrowes of death being loosed as Peter teacheth Acts 2.24 hee gat the vpper hand in the combate the Apostle saith worthilie that he was heard in that which he feared Here doe the vnlearned buskell themselues and crie out that it is a thing vnbeseeming Christ that he should feare lest hee should be swallowed vp of death But I would haue them tell me what kinde of feare they thinke it to haue beene which drew droppes of blood from Christ For neuer would that deadly sweate haue flowed from him vnles he had beene in a direfull and strange horrour If any at this day should sweate blood and that also so plentifully that the droppes should fall downe vpon the earth it should be as a thing monstruous and incredible and if it should happen through feare of death wee would say such a one to be very effeminate and to haue small courage in him They therefore that doe denie Christ to haue prayed that the Father would deliuer him from the gulfe of death they doe impute that faint heartednes vnto him which were vnbeseeming an ordinarie man If any shall obiect that the feare which I speake of should proceede of infidelitie The answer is ready that Christ so soone as he was stricken with the horrour of the curse of God Beliefe in God the Son who suffered vnder Pontius Pilate was in such sort touched in the sense and feeling of flesh that his faith remained safe and without all hurt For the integritie of his nature caused that vnwoundedly hee felt the same tentations which doe wound vs by the stingings thereof And in the meane while they doe foolishly imagine that he was a conquerour without the fight whosoeuer doe exempt him as hauing no feeling of the tentation Neither is it lawfull for vs to thinke that he vsed any counterfetting while he complained of the heauines of his soule vnto death neither haue the Euangelists set downe an vntruth in that they haue reported that he was sodainely taken with heauines and to haue beene in great feare Thus much out of Master Caluin in his Harmony of the three Euangelists Matthew Marke and Luke vpon the 37 38 and 39. verses of the 26. chapter of Saint Matthew And after all this vpon the 40. verse of the 27. chapter of the same Euangelist hee saith that the Sonne of God would abide fastened to the Crosse for our saluations sake vntill hee had fully indured both most raging torments of the flesh and also horrible distresse of soule euen to the death it selfe But let vs come to that which he writeth in the same his Commentaries concerning the dolefull complaint of our Sauiour vpon the Crosse 46. verse of the same chapter Albeit saith this excellent interpreter there appeared more then humane strength in the crie of Christ yet it is certaine that the vehemencie of his dolour did wring it from him And truly this was a chiefe conflict yea more grieuous then all other torments insomuch as hee was so farre from being releeued in his distresse by the ayde or fauour of the Father that he found him after a sort estraunged from him Neither did he offer vp his bodie onely for the price of our reconciliation with God but hee suffered in his soule also the punishments due vnto vs and so was made a man of sorrowes indeede as Isaiah speaketh chap. 53.3 And truly very sottish are they who setting aside this part of our redemption doe stay onely vpon the externall punishment of the flesh Now nothing is more horrible then to feele God to be our Iudge whose wrath is greater then all deaths And therefore so soone as this tentation was after a sort cast vpon Christ as if God were his aduersarie and that he was appointed to destruction he was sodainely taken with such an horrour as would haue swallowed vp all mortall men a hundreth times but he escaped and preuailed by the wonderfull power of the Spirit Neither doeth hee complaine fainedly or after the manner of one that plaieth his part in an enterlude that he was forsaken of God Likewise that which many pretend as if he had spoken according to that which the people conceiued it is a sottish cauill For very inward heauinesse of minde euen by reason of the force and vehemencie thereof did inforce him to breake forth into that complaint Neither was that redemption which hee wrought onely outward to the eyes as I said not long since but euen as he offered vp himselfe a surety for vs so would hee in our stead indure the very iudgement of God But it seemeth absurd that a speech of despaire should fall from Christ The answer is easie seeing though in the sense of the flesh he did apprehend destruction yet faith abode firme in his heart by the which he beheld God present concerning whose absence hee doth complaine We haue declared elsewhere after what manner the deitie gaue place to the weakenes of the flesh so farre as was behoouefull for our saluation to the end Christ might performe euery part of a perfect redeemer We haue also noted the difference betwixt the sense of nature and the knowledge of faith So that nothing letteth why Christ should not conceiue in his minde that GOD was estraunged as his feeling gaue him and yet therewithall by faith to holde that GOD was fauourable to him As it is euident and plaine from the two braunches of the complaint For before he doth mention the tentation hee sheweth that he maketh his refâ—ge to God as vnto his God and so by the shield of Faith forciblie beateth backe that appearance of forsaking which did on the contrary parte thrust in it selfe To conclude Diro cruciaecu the faith of Christ was so vntouched in this reuengefull torment that he bewailing that he was forsaken did for all that assured he trust that the assistance of God was neere at hand Moreouer that this was a speach worthie to be in singular maner obserued hence it appeareth in that the holie Ghost to the end he might ingraue it the better in the remembrance of men hee would haue it set downe in the Syrian language For this is as if he should bring in Christ contiâ—uallie repeating the selfe same wordes which then hee vttered with his owne mouth So that the sottishnes of them is the more shamefull who passe by the great heauines of
Christ and so horrible feare lightlie and as it were in sporte But whosoeuer shall consider that Christ rooke vpon him the Person of a Mediator on that condition that he should take vpon him our guiltines as well in soule as in bodie he will not maruell that he should haue to incounter with the sorrowes of of death as if he had bene in the diâ—pleasure of God cast out into a labyrinth of all miserie The same point doth he notablie lay forth from the words of our Sauiour Iohn chapt 12.27 in his Commentarie vpon that Gospell wherin that our Sauiour complaineth that his soule was troubled hee noteth that it is no maruâ—ll though scoffing persons make all but a matter of laughing in so much as none can vnderstand what the horrible grieuousnes of the sufferings of Christ meaneth but such as are humbled with some experience in themselues And then also he sheweth that it was not onely behoosfull but also necessarie that the Sonne of God should be so affected as he was seeing by his death he was to make satisfaction to God and to appease his anger and curse by taking our guiltines vpon himselfe c. Neither as he saith was it without reâ—son that the Sonne of God should be so troubled seeing the Deitie hid it se fe neither shewed forth the vertue therof but rested after a sort that he might make way vnto the satisfaction c. And vpon those wordes What shall I say Father saue me from this houre but therfore came I vnto this houre he sheweth that there are fiâ—e degrees to be noted First a complainte the which brake forth from vnmeasurable dolour Secondlie he perceiueth that he hath neede of succour and therefore lest he should be oppressed with feare hee iâ—qâ—ireth in himselfe what he should doe Thirdlie he betaketh himselfe to his Father anâ— imploreth the aide of him as of his deliuerer Fourthly he calleth backe the request which he acknowledgeth would not stand with his calling and wisheth to suffer anie thing rather then not to fulfill that which was inioyned him by his Father And last of all preferring the glorie of God alone hee forgetteth all other things and mâ—keth no reckoning of them The which pointes the interpreter doâ—h notablie open and cleare against such cauills and scruples as fleshe and blood raiseth against them But because the same in effect is translated before wee will rest in that which we haue alreadie seene Hee vseth also the like dexteritie in clearing the words of the Apostle concerning the same matter Hebrewes chapt 5. verses 7 8. where among the rest he answereth to this question Howe was Christ heard out of his feare seeing he indured death which he feared The which answere onely I will here set downe I answere therfore saith hee that wee must consider what the scope of his feare was For why did he shunne death but because hee beheld in it the curse of God and because hee was to incounter with the guiltinesse of all sinnes and euen with hell it selfe Hence was his trembling and anguishe in so much as the iudgement of God is more thâ—n fearfull So then he obtained that which he would to wit that he might preuaile and get out of the sorrowes of death that hee might be supported by the sauing hand of his Father that after a short time of combate he might get a glorious triumph ouer Satan sinne and hell And in like manner it commeth often to passe that we desire this or that but to another end And God denying vs that which wee haue asked yet findeth out a way to relieue vs. This excellent and most necessarie doctrine concerning the exceeding and incomprehensible greatnes of the sufferings of our Lord Iesus Christ to make satisfaction to the diuine that is the infinite iustice of God for our sinnes being thus set downe in diuerse places of the learned Commentaries of this faithfull and learned instrument a Scribe spiritually taught of God it is by himselfe exactly set downe and notably couched together in his Institutions 2. Booke chap 16. Sections 10.11.12 and wee haue it alreadie translated into our language Neuerthelesse it shall be to good purpose that wee desire the Printer to take the paines to set it downe heere also and the rather because he truly disputeth to the reproofe of all ignorant or nice and partiall interpreters of this deepe mysterie that the sufferings of our Sauiour were so great that they may iustly be said to be a kinde of Descension to Hell that is to say to haue beene so great that they may without any hyperbolicall or excessiue speech be called very hellish torments or sufferings In that place of his Institutions therefore Concerning Christes going downe to hell saith Caluine beside the consideration of the Creed wee must seeke for a more certaine exposition and wee assuredly haue such a one out of the word of God as is not onely holy and godly but also full of singular comfort Christes death had beene to no effect if he had suffered onely a corporall death but it behoued also that hee should feele the â—igour of Gods vengeance that he might both appease his wrath and satisfie his iust iudgement For which cause also it behoued that he should as it were hand to hand wrastle with the armies of hell and the horrours of eternall death wee haue euen now alledged out of the Prophet that the chastâ—sement of our peace was laide vpon him Isai 53.5 that he was striken of the Father for ouâ— sinnes and bruised for our infirmities Whereby is meant that he was put in the stead of wicked doers as a surety and pledge yea and as the very guilty person himselfe to abide and suffer all the punishments that should haue beene laide vpon them this one thing excepted Act. 2.24 that he could not be holden still of the sorrowes of death Therefore it is no maruell if it be said that he went downe to hell seeing hee sâ—ffered that death wherewith God in his wrath striketh wicked doers For not onely the body of Christ was giuen to be the price of our redemption but there was another greater and more excellent price paid in that he suffered in his soule the teâ—rible torments of a damned and forsaken man According to this meaning doth Peter say that Christ arose againe hauing loosed the sorrowes of dâ—ath Act. 2.24 of which it was vnpossible that hee should be holden or ouercome Hee doth not make it simplie death but hee expresseth that the Sonne of God was wrapped in the sorrowes of death which proceede from the curse and wrath of God which is the originall of death For how small a matter had it beene carelesly and as it were in sport to come forth to suffer death But this was a true proofe of his infinite mercie towards vs not to shunne that death which hee in himselfe so sore trembled at And there is no doubt but it is the
Apostles meaning to teach the same thing Heb. 5.7 in the Epistle to the Hebrewes where hee writeth that Christ was heard out of his feare some translate it reuerence or pietie but how vnfitly the matter it selfe and the very manner of speaking proueth it Christ therefore praying with teares and with a mighty crie was heard out of his feare not to be free from death but not to be swallowed vp of death as a sinner because in that place he had put our person vpon him And truly there can be imagined no more dreadfull bottomlesse depth then for a man to feele himselfe forsaken and estranged from God and not to be heard when hee calleth vpon him euen as God himselfe had conspired to his destruction And euen so farre wee see that Christ was throwne downe that by inforcement of distresse he was compelled to crie out My God my God Psal 22.2 Math. 27.46 why hast thou forsaken me For whereas some would haue it taken that hee so spake rather according to the opinions of others then as hee felt in himselfe that is no cause probable for as much as it is euident that this saying proceeded of anguish euen from the bottome of his heart Yet doe we not meane thereby that God was at any time his enemie or angry with him Vidâ— Cyril lib. 2. ae rec fide ad Regi For how could hee be angrie with his beloued Sonne vpon whom his minde rested Or how could Christ by his intercesâ—ion appease his Fathers wrath towards others hauing him hatefully bent against himselfe But this is our meaning that hee sâ—ffered the grieuousnes of Gods seueritie for that hee being striken and tormented with the hand of God did feele all the tokens of Gods displeasure when hee is angry and punisheth Whereupon Hilarie argueth thus Lib. 4. dâ— Trinit Lib. 2. Lib. 3. that by his going downe we haue obtained this that death is slaine And in another place hee agreeth with our iudgemeâ—t as where he saith The Crosse death and hell are our life Againe in another place The Sonne of God is in hell but man is caried vp to heauen But why doe I alledge the testimonie of a priuate man when the Apostle affirmeth the same rehearsing this for a fruite of his victorie that they were deliuered who were by feare of death all their life long subiect to bondage It behoueth therefore that hee should ouercome that feare which naturally doth continually torment and oppresse all mortall men which could not be done but by fighting with it Moreouer that his feare was no common feare or conceiued vpon a slender cause it shall by and by more plainely appeare So by fighting hand to hand with the power of the diuell with the horrour of death with the paines of hell it came to passe that hee both had the victorie of them and triumphed ouer them that we now in death should no more feare those things which our Prince hath swallowed vp Here some lewd disposed persons though vnlearned yet rather moued by malice then by ignorance Crie out that I doe a hainous wrong to Christ because it is against conueniencie of reason that hee should be fearefull concerning the saluation of his soule And then they doe more hardly enforce this cauillation saying that I ascribe to the Sonne of God desperation which is contrary to faith First they doe but malitiously moue controuersie about Christs feare and trembling which the Euangelists doe so plainely report For a little before that the time of his death approached he was troubled in spirit and striken with heauines and at his very meeting with it hee beganne more vehemently to tremble for feare If they say that hee did but counterfet it that is too foule a shift We must therefore as Ambrose truly teacheth boldlie confesse the sorrowfulneâ— of Christ vnlesse we be ashamed of his Crosse And truly if his soule had not beene partaker of paine he had beene onely a redeemer of bodies But it behooued that hee should wrastle that hee might raise vp them that lay downe And his heauenly glory is in such sort nothing at all impaired thereby that euen heerein gloriously shineth his goodnes which can neuer be sufficiently praised in that hee refused not to take our weakenes vpon him From whence also is that comfort of our anguishes and sorrowes which the Apostle setteth before vs that this mediator did feele our infirmities that he might be the more earnestly bent to succour vs being in miserie They say that that thing which is euill of it selfe is vnworthily ascribed vnto Christ As though they were wiser then the Spirit of God which ioyneth these two things together that Christ was in all things tempted as we are yet that he was without sinne Therfore there is no cause that the weaknes of Christ should make vs afrâ—ide whervnto he was not by violence or necessitie compelled but of meere loue to vs and of mercie was moued to submit himâ—â—fe And whatsoeuer he of his owne will suffered for vs Heb. 4.15 deminisheth nothing of his power But in this one pointe are these backbiters deceiued that they doe not perceiuâ— in Christ such an infiâ—mity as is cleane â—ree from all fâ—lt spot because he kept himself within the bounds of obedience For wheras ther can be found no moderation in our corrupt nature wherin all our affections doe with troublesome violence exceed all measure they doe wrong to measure the Sonne of God by that standard But wheÌ„ man was in his vncorrupted estate then there was a moderation bearing swaye in all his affections to restraine excesse Wâ—erby it might well be that hee was like vnto vs in sorrowe dread and fearfulnes and yet that by this marke hee differed from vs. Being so confuted they leap to another cauillâ—tion that though Christ feared death yet he feared not the curse wrath of God from which hee knew himselfe to be in safetie But let the godly readers weigh howe honourable this is for Christ that he should be more tender more fearfull then the most of the base sort of men are Theeues other euill doers doe wilfullie hast to death many doe with hautie courage despise it some other doe mildâ—lie suffer it But what resolution or fortitude were in this that the Sonne of God should be dauÌ„ted with horrour well neare altogether astonished with it For euen that which among the common sort might be accounted exceeding strange is reported of him through vehemencie of griefe verie droppes of blood did trickell downe from his face Neither did he this to make a shew to the view of other seeing hee sent vp his grones vnto his Father out of companie in a secrete corner And this putteth it out of all doubt in so much as it was needfull that Angells should come downe from heauen to relieue him in an vnwonted manner of comforting How shâ—mefull as I say should this haue bene to be
so farre tormented for feare of common death that he should melt with bloodie sweate not be able to be comfortâ—d but by the sight of Angells whaâ— doth noâ— that praier thrise repeated Father if it be possibâ—e let this cup depart from mee proceeding from an incredible bitternes of heart shewe that Christ had a shâ—rper a haâ—der battel then with ordinarie death And hence it appeareth that those â—râ—flers against whom I now dispute doe boldlie babble of things which they know not what they meane for thâ—t they neuer considered what it is or of hoâ— great importance that we are redeemed from the iudgement seate of God But this is our wisedome wâ—ll to vnderstand how dearely our salua ion did cost the Sonne of God Now if any man do aske me whether Christ went then downe to hell when he prayed to escape death I answere that then was the beginning of it wheâ—by may be gathered how grieuous terrible torments he suffered when he knew that he stood araigned for our cause before the iudgment seat of God But although for a moment of time the diuine power of the Spirit did hide it selfe that it might leaue the fleshe to haue experience of the owne weakenes Yet it is meete that wâ—e knowe that such was the tentation through the feeling of sorrowe and feare that it was not against faith And thus was that fulfilled which is in the Sermon of Saint Peter Actes 2.24 that hee could not bee helde of the sorrowes of death because when hee felt himselfe as it were forsaken of God yet hee did nothing at all departe from trust in his goodnes And this doth that his notable calling vpon God declare wherein euen for extremitie of paine hee cried out My God my God why hast thou forsaken me For although his anguish was aboue measure yet he ceaseth not to call â—im his GOD of whom he crieth out that he was forsaken Moreouer hereby is confuted as well the error of Apollinaris as theirs that were called Monothelites Apollinaris fained that the eternall spirit was in stead of a soule to Christ as if he had beene but a halfe a man And as who should say that he could cleanse our sinnes some other way then by obeying his Father For where is the affection or desire wil to be obedient but in the soule And euen therefore as wee knowe was his soule troubled that ours might obtaine peace and quietnes all feare being driuen away And further we see contrarie to the opinion of the Monothelites how at this time he willed not that thing as he was man the which he willed in respect of his diuine nature I omit to speake how he did subdue the aforesaid feare with a contrary affection Neither is the shew of contrarietie hard to discerne in this Father deliuer me from this houre but therefore came I into this houre Father glorifie thy name In which perplexitie notwithstanding there was no such distemper in him such as is seene in vs euen then when we most of al indeuour to subdue our selues Here also because the iudgement of our good and faithfull brother Maister Perkins now in heauen is very circumspect and exquisite I suppose it will be well liked of all of sound iudgement that I borrow his words from his exposition of the Creed for a third witnes first when he writeth of the death of our Sauiour and after of his descension Of his death thus As Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the seperation of the body from the soule the second is the seperation of body soule from God both were in Christ for beside the bodily death he did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here saith he further we must not omit a necessarie point namely how farre forth Christ suffered death Answer Some thinke that he suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come too short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may be they go too farre for if to dye the first death be to suffer a totall seperation of body and soule then also to dye the second death is wholly and euery way to be seuered from all fauour of God and at the least for a time to be oppressed of the same death as the damned are Now this neuer befell Christ no not in the middest of his sufferings considering that euen then hee was able to cal God his God Therfore the safest course is to follow the meane namely that Christ died the first death in that his body and soule were really and wholly seuered yet without suffering any corruption in his body which is the effect and fruit of the same and that withal he further suffered the extreme horrour pangs of the second death not dying the same death nor being forsaken of God more then in his owne apprehension and feeling For in the very middest of his sufferings the Father was well pleased with him And this which I say doth not any whit lessen the sufficiencie of the merit of Christ for whereas he suffered very truly the wrath of God and the very torments of the damned in his soule it is as much as if all the men in the world had died the second death and beene wholly cut off from God for euer and euer And no doubt Christ died the first death onely suffering the pangs of the second that the first death might be an enterance not to the second death which is eternal damnatioÌ„ but a passage to life eternal Thus much writeth this good seruant of God concerning the extremitie of Christs sufferings in dying the death with such limitation onely as was necessarie considering the most high and diuine excellencie of him that suffered in whom was no sin who could not possibly abide long vnder the curse and torment though eternally due to vs for our sinnes And againe vpon the descension thus he disputing that question with like good iudgement and faithfulnes Others there be saith he which expound it thus He descended into Hell that is Christ Iesus when he was dying vpon the crosse felt and suffered the panges of Hell and the full wrath of God seazing vpon his sonne This exposition hath his warrant in Gods word where Hell often signifieth the sorrowes and paines of Hell as Hanna in her song vnto the Lord saith The Lord killeth and maketh aliue he bringeth downe to Hell and raiseth vp that is hee maketh men feele woe and miserie in their soules euen the panges of hell and
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâ—s humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌ„d history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâ—st willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeâ—nense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shâ—â—ting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp â—he spirit a phâ—ce to pneuma immediatly after his second lifting vp of his voice ch 27 5â— Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
ceased neither yet doe cease to couer whole christianitie with new vailes who also haue so farre increased in impudencie that they doe euen openly restraine the seely people from the way of the Sanctuary that is from the reading and vnderstanding of the holy Scriptures For they haue disguised the Scriptures by tuning them into songs mixed with infinite deuises and lies the which also they haue thrust vpon the people in a strange language after they haue deceiued them with the visard of an inwrapped faith And now saith he further marke another Sermon of the same Preacher to the enemies and molesters of this crucified man speaking to them after this manner Woe vnto you ye cursed people what doe ye Ye doe open the way into heauen which hetherto hath beene shut vp for him whom ye could not abide vpon earth the which thing I the vaile here set vp did make a representation of Now so it is that I must lay open the way vnto him from the bottome to the very vpmost top And herewithall I doe admonish you euen you hypocrites I say who abuse the vaile of deuotion and godlines to the murthering of the author and Prince of life that you are herein the instruments of your owne destruction and of the abolishing of this Temple the which you haue so greatly abused For I doe open vnto him who had hetherto figuratiuely dwelt in the Temple a way for him to goe out of it neuer to returne thither againe but to leaue this howse vnto you voide and desolate like as hee told you when with scourges he cast you and your marchandise out of it twice before Iohn 2.15 Matth. 21.12 and 25.28 Such was the Sermon of this vaile vnto this vnthankfull people with whom at this day there is no Priesthood no altar no Temple to speake in a word no state of people the which truly though they had them now yet could stand them in no stead but that which is farre worse vpon whose heart so great a couering is laide that they are altogether blinde in the vnderstanding of the old new Testament 2. Cor. 3.15 But alas by how much the vice of the ingratitude of vs miserable Gentiles is greater by so much is our blindnes greater thē was euer that of the Iewes insomuch as Pastors neglecting the direction of the holy Ghost by whom wee were led with so great light into all truth comprehended in the sacred and very true Apostolike writings casting foorth an exceeding brightnesse some through ouer great negligence other by too great a conceit of their knowledge and other of ignorance and superstition haue suffered not onely the Iewish vaile to be sowed together and set vp againe as is manifest by the Iewish ceremonies brought againe into christianitie in witnes whereof let be holy water the Chrisme the annealing lampes and tapers Priestly garments and other trifles not a few of this sort but also they haue suffered a more grosse and thick vaile to be retained vnder pretence of holines and religion then hath beene among the Heathen witnesses the same their holie water Altars Idolls the names onely whereof are changed crownes Missa gesticulationes quas acibi mimicas non minus ridiculas quam superstitiosas apellat Hom. scil 34 and goodly vestiments in the worship whereof they doe also burne incense and finally the manifold moppings or busie gesturings vsed in the Masse with other new vailes aboue number and Sacraments which they haue fained For the which the Lord being iustly wroth he hath vtterly subuerted and ouerthrowne infinite Churches in the East in the South in the North and in the greatest part of the West And as touching them that remaine deseruedly hath the Lord in the Westerne parts giuen such power to the Spirit of Error that Christ suffered nothing at the handes of the Iewes the which the small number of the children of God yet remaining euen such whose eyes God hath opened doth not suffer at the hands of the Caiaphases Priests and Pilates of this age And which is farre more to be lamented wee see darknes by little and little cast euen vpon those places the which that true Sunne had begunne to make lightsome with his very bright-shining beames For out of all doubt there are ouer many euen among those by whom the spirituall Temple of Iesus Christ beganne to be restored in our age who not duly considering that which is purposely said by the Euangelists that this vaile was rent not onely halfe way through or by the third or fourth part but from the bottome to the very toppe of it haue grieuously erred in that they haue a remainder of the leauen as by experience it selfe we finde so that if it be not preuented betimes the whole leauen will waxe more sowre then euer hitherto it hath done But brethren let vs giue immortall thanks to the Maiestie of our most gratious God for that he hath dealt otherwise with this place and with many other and yet let vs thinke in good earnest that if we doe not walke more carefully as the children of light following the light of the Gospel while yet it shineth as the Lord saide once to the people of the Iewes Iohn 12.35 that it will come to passe that this so great a benefit shall turne to our greater iudgement as the Lord threatneth Luke 11.26 Whereof O how many I speake it with griefe wicked Atheists are witnesses at this day who of superstitious ones in the beginning haue at the last proued Athiests Libertines and Epicures yea euen persecutors of the Church of God by whom they are deseruedly thrust out of his house and giuen ouer to the Prince of darknes This is that which the vaile preached heretofore of old and it teacheth vs the same things euen to this day Hetherto out of Beza Hom. 32. vpon the History of the Passion toward the end of the Homilie YEa and because his holy Prosopopie is no lesse fruitfull then delightfull concerning the other effects that did either accompanie or immediately follow the death of our Sauiour I will not be ashamed to play the truant so long till I haue borrowed from him that which I meane to write for the interpretation of the wisedome and power and mercie or wrath of God signified thereby Now therefore concerning the second effect which was as it were a second Preacher let vs heare saith Beza what the earth signified the which insomuch as it subsisteth by the most mighty arme of God alone it is neuer moued but that arme is likewise moued to shew forth the great and extraordinarie wrath of God euen as if he did hardly beare that the earth should beare men anie longer so that wee are not to sticke in naturall and second causes which the Lord vseth when and how it pleaseth him But in this place the historie teacheth vs plainely enough that the earth would testifie as it were by name that it detested and abhorred that wicked
mischiefe practised euen against the Person of the Creator The grouÌ„d and history of his Death as the most wicked practise of all that can be named to haue fallen out at any time and that it did acknowledge that crucified man how abiect of how vile account or appearance soeuer and by this mouing yeelded faithfull obedience to him to the reproofe of his persecutors as vnto the Creator thereof without whom nothing was made of those things which were made Iohn 1.3 And furthermore by this mouing as it were by groning it complained vnto God that it did vnwillingly susteine and nourish so wicked and mischieuous a people and therefore did as it were intreat leaue that it might swallow them vp into the bottomelesse gulfe of it as it did Corah and Dathan of old Num. 16.31 insomuch as here the cause of a farre more excellent Moses was in hand and of another altogether differing from Moses and so likewise of a crime farre more detestable then that which was committed against Moses And in very deede not long after the earth vomited out these men and the swords of the Romans destroyed them Moreouer this Land aboundantly blessed of God with very great blessings and specially with extraordinâ—ry fruitfulnes by the mouing of it selfe gaue witnes to that horrible change wherevnto it fell it being by little and little transformed into a desert as if it had beene strowed with brimstone and salt euen as Moses manie ages since hath very expresly prophesied that it should come to passe Deut. chap. 29. verse 23. Reade also Psal 107.34 Loe this was the Sermon which the earth made then to euerie one of that most deafe auditorie But since that time what Nation is there where it hath not preached the same and that also in a more sharpe manner For how many Cities haue beene ouerthrowne yea how many Countries haue beene swallowed vp euen in our remembrance in euery part of the world by such earthquakes And that I doe not goe farre off was not this Church wherein we come together as also the whole Citie shaken yea and the whole countrie neare vnto vs for fiftie miles in compasse hath it not trembled a few yeares since vnder the weight of so many huge and high mountaines remaining euen from the time that the foundations of the world were laid And albeit Gâ—d hath spared vs yet he hath not spared all nor dealt so fauourably with them For behold not very long agoe halfe of the Citie of Vienna in the Countrie of Austria a foretresse of these christian parts of the world was ouerthrowne And yet who is moued in himselfe who trembleth To be short who learneth to be wise from the example oâ— other Thus then we see how the trembling of the earth at the death of our Sauiour Christ preacheth the wrath of God against all sinne and namely against the most blockish and hard hearted Iewes whom the most fearefull spectacle of the most grieuous sufferings and death of our Sauiour could not cause to feare though they were laid vpon him for their sinnes I meane for the sinnes of so many of them as did according to the election of God belong vnto him Moreouer the earth by this trembling acknowledged and testified that this crucified man was the onely true Messiah so to be acknowledged and reuerenced of the whole Church of God Yea and no doubt it did therewithall giue to vnderstand as we may well conceiue that the effect of the death of Christ was and should be most mightilie for euer before the Lorde and in the preaching of the Gospel properlie to the iustification and saluation of the elect and by accident that is by reason of the contempt of the wicked reprobate to their most fearefull and eternall condemnation For thus saith the Lord himselfe both by prophesie aforehand Hag. 2.7 8 9 10. And by faithfull record vpon the performance of the prophesie by the comming of Christ and that which followed vpon it as Heb. 12.26 I wil shake the heauens and the earth c. And as the prophet Haggai saith I will moue all nations the desire of all nations shalâ— come c. And when as euery strange thing either in heauen or in earth eclipses appearing of cometes death of Princes earth-quakes c. doe cause vs to expect strange things to follow why should wee not consider from the vnwonted quaking of the earth together with the darkening of the Sunne and other strange accidents at the death of our Sauiour that euery one apart and much rather all ioyntly together were tokens of strange consequences or things to follow as also it came to passe in the open sight of all the world immediately vpon the same euen to this day The cleauing of the rockes anâ— throwing oâ—en the heauie couerings of the Sepulchres sheweth that it was a mightâ—e ea thquake wherewith God at this time shucked the earth Itâ—m A memorable iudgement of God ten years beâ—ore the Pâ—eacher preached this doctri e the which he set downe in writing about twelue yeares since ANd for a further declaration thereof let vs come to the third Sermon euen that which the cleauing of the rockes and stones did preach For this as Beza well saith is a very speciall circumstance not lightly to be passed ouer to wit that the very rockes were clouen by the earthquake and that not to yeelde forth plentie of water as once they did in the desert through the exceeding great mercie of God Exod. 17.6 but contrariwise to commence a sore action against this sturdie-hard-hearted and incorrigible wicked people And what shall we say else Were not saith Beza the rockes before our eyes ten yeares since clouen asunder the which we would haue thought could not haue beene sundered Were they not roled and tumbled more then a whole mile bâ—eaking downe all whatsoeuer was in their way with such force as one would not thinke And for conclusion O how horrible a sight was it Did they not ouerwhelme dwelling houses meddowes vineyardes fields men women children cattell and all yea and all this fell vpon them if that be true which is reported of them of whom that may truly be said which the Lord saide to the people of his time concerning those vpon whom the towre of Siâ—oam fâ—ll and pressed them to death Luke 13.4 So then wee want not preachers no not from those things which by their owne nature want sense beside those things which are daily beaten into our eares out of the word of God and which conscience it selfe doth night and day tell vs of But we haue neither eyes to see nor eares to heare so that it remaineth onely that the threatnings of God so long time despised of vs be in horrible manner executed vpon vs while the earth groneth vnder our feete crauing iudgement and vengeance from God against the wickednes of men waiting euen witn sighes for that last day Rom. 8.20 in the which
all things shall be restored Acts 3.21 when there shall be new heauens and a new earth 2. Pet. 3.13 Apoc. 21.5 Well therefore brethren saith Beza let vs change our selues betimes lest otherwise it come to passe that God bring a change vpon vs. Let vs with feare and trembling take vnto vs that contrite and humbled heart which hath through the very long suffering of God beene offered vnto vs by the preaching of the most holy word of God that we may once truly and vnfeinedly say vnto him with the Prophet O eternall God rebuke me not in thine anger neither chastise me in thy wrath O that God would giue vs this minde THe last of these extraordinarie Preachers is death it selfe The which though of the owne nature it is more deafe and dumbe then any of the former In fine Hom. 33. in principio Hom. 34. yet saith Beza the Sermon thereof was farre more cleare and notable then the rest For this hath proclaimed as it were with a shrill voyce that the man crucified whom his enemies thought that they had ouerthrowne did by death euen slay death it selfe and that in such wise that those hooked and clasping bonds wherewith it held the dead bound being loosened it selfe was constrained as it were by opening the very chaps of the graue to let goe the pray as though it should say Goe forth ye captiues euen when ye thinke good your selues And if saith Beza we doe examine the wordes of the Euangelist Matthew verie diligently we shall see that this opening of the graues did first of all continue the three last howres of the day mentioned in this storie and after this the night and the day of the Sabbath and then also all that night to the beginning of the third day vntill hee that was the true light rose againe and these also whose graues were laid open with him in the morning of that which we call the Lords day But of the resurrection of these more afterward In the meane season this opening yea this so long lying open of the graues immediately vpon the death of our Sauiour preacheth euidently to all those that be not starke deafe and stone blinde as we may say that it is by the vertue and merit of this most satisfactorie and meritorious death that we are deliuered from the tyranny and power of death hell and eternall destruction it selfe And thus we may see that our Sauiour himselfe said not in vaine Luke 19.40 If these should hold their peace the stones would crie For the earth and stones and graues and â—he heauens haue cried out a lowd as wee haue seene so soone as our Sauiour ceased his speech And note that by all those graue and reuerend works God did most fearefully rebuke the most wicked practise of the beholders of our Sauiour in their mocking and scorning of â—im Hetherto of these things which did more immediately accompany the death of our Lord and Sauiour Iesus Christ NOw we haste to those things which did more remouedly and successiuely follow euen to the taking downe of his body from the Crosse These also may wee well call the effects of the death of our Sauiour but with this difference that beside they are not so immediately accompanying his death but somewhat further remooued they are also workings in reasonable creatures and not in those that be vnreasonable yea and without sense as were the former Of the Subiects as we may say wherin these effects vttered themselues in their diuers maner of working we haue fiue sorts to consider of The first were the Centurion that is the Captaine of an hundreth and his souldiers in generall or for the most part The second were the multitude to speake of them likewise generally and for the most part The third were the Disciples of our Sauiour Christ who were best affected toward him The fourth were the chiefe of the Iewes that is the high Priests and Pharises and Elders of the people who were worst affected of all the rest The fift sort were those speciall souldiers who were the executioners of our Sauiour and as it is likely had the taking downe of his bodie from the crosse committed vnto them as well as the crucifying of the same To whom also we must adde that one souldier who of voluntarie wantonnes or rather of a licentious crueltie but yet not without the singular prouidence of God as after we shal see aboue all vsual custom thrust him into the side with his speare Of these seuerall sorts let vs therefore inquire in order And first of the Centurion and his souldiers more generally considered Concerning whom let vs call to minde the words of the holy story Question Which are they Answere Now saith Luke chap. 23.47 when the Centurion saw what was done he glorified God saying Of a surety this man was iust The Euangelist Marke writeth of this point thus chap. 15. verse 39. Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the Ghost he said Truly this man was the Sonne of God But Saint Matthew chap. 27.54 he ioyneth to the Centurion those that were with him in these words When the Centurion saith he and they that were with him watching Iesus saw and felt the earthquake and the things that were done they feared greatly saying Truly this was the Sonne of God Exâ—licatioÌ„ This is indeede the verie true report of the holie storie and that also by the consent of the three Euangelists coÌ„pared together Whereby we may the more clearely fully and perfectly vnderstand this point And that three waies First touching the persons affected who they were for though Luke and Marke mention the Centurion alone as the chiefe yet Matthew expresseth his band also Secondly touching the causes whereby they were affected not onely as Marke saith for that our Sauiour died in a strange manner that is not aâ— a bird if a man may so speake in this case but as a lion vttering forth a mightie voyce but also as Matthew and Luke doe further declare because he felt the earthquake and saw the other strange things that fell out such as were the darknes before and like enough the cleauing of some stones obseuing also no doubt the constancie of the faith of Christ in commending his soule into the hands of God in the name of his father Thirdly in respect of their wordes whereby they declare how effectually they were for the time affâ—cted and moued for not onely did the Centurion giue glory to God saying He was a iust man as Saint Luke saith but he said also that he was the Sonne of God as Saint Marke testâ—fieth Nâ—ither did he alone say thus but his company also being stricken with greaâ— feare consented to the same and so at once condemned â—otâ— the Iewes and Pilates and their owne vniust proceedings against him Thus benâ—fiâ—ialâ— as we see the conference and comparing of the Euangelists is But here we cannot
pierced for them to their comfort yea though he was after a sort pierced by them and of vs all The text of the Prophet is plaine And thus also doth the Euangelist other-where rehearse these words as seruing notably to either vse and purpose as Reuel 1.7 Behold he commeth with clouds and euery eye shall see him euen they that pierced him through and all kindreds of the earth shall waiâ—e before him â—uen so Amen saith the holy Euangelist vnto it Finally from the wordes of the holy Prophet let vs diligently note that as touching all these which either haue doe or shall repent of their sinnes done against the Lord our God and his Christ this is the worke of God in their hearts by his owne most gracious and holy spirit as Ier 31.18.19 2. Tim 2.25 And againe that true repentance is not without very earnest and godly mourning for sinne as in the same place of Ieremiah and 2 Cor 7.10.11 Yea euen in this respect that they were the cause and euen we our selues by them that our Lord Iesus Christ was most bitterly crucifieâ— wounded and pierced not onely in his holy flesh but also in his very soule This I say is diligently to be marked of vs lest we deceiue our selues in mistaking the nature of true repentance and lest wee denie God the glory of the same his most gracious worke so singularly tending to our owne saluation and comfort ANd thus hauing considered all things recorded in the holy storie from the death of our Sauiour vntill the taking down of his blessed body from the cursed crosse let vs now renewing and whetting as it were our care and diligence proceede likewise to consider of the taking down of his body from the crosse together with those things that doe belong to the same and therevnto let vs annexe the historie of the buriall of the body of our Sauiour and the appurtenances thereof like the warpe and the woofe close together Question First therefore which are the wordes of the text wherein these things are recorded vnto vs Answere The holy storie is continued by the Euangelist Iohn in the same his 19. chap from the beginning of the â— verse to the end of the chap. in this manner 38 And after these things saith Saint Iohn Ioseph of Arimathea who was a Disciple of â—esus but secretly for feare of the Iewes besought Pilate that he might take downe the body of Iesus And Pilate gaue him licence He came then and tooke Iesus body 39. And there came also Nicodemus who at the first came to Iesus by night and hee brought of mirrhe and aloes mingled together about an hundred pound 40. Then tooke they the body of Iesus and wrapped it in linnen clothes with the odours aâ— the manner of the Iewes is to burie 41. And in that place where Iesus was crucified was a garden and in the garden a new sepulchre wherein was neuer man yet laide 42. There then laid they Iesus because of the Iewes preparation day for the sepulchre was neare ExplicatioÌ„ In this text we haue according to that which was saide before the narration of the taking downe of the body of our Sauiour Christ and of his buriall nearely knit together We haue the instruments both of the one and also of the other by the Euangelist described vnto vs and likewise the manner both of the procuring of that and also of the performance of this The grouÌ„d and history of the taking down of his body from the Crosse Of these things therefore let vs stand a while as diligently as wee can to consider and that withall such holy supply as the other Euangelists doe in diuers points afford vnto vs. And first touching the time of the taking downe of the body of our Sauiour the Euangelist Matthewe reporteth that it was when the euen was come chap 27.57 And Marke when night was come chap 15 42. So that both compared together it is euident that it was delaied as long as might be And the Euangelist Marke doth herewithall mention the reason which moued Ioseph in this delay beside that honour which he did beare to our Sauiour Christ to take an honest and godly care of the taking downe of his body from the crosse namely because it was the day of the preparation which is before the Sabbath And this was thought reason sufficient to the malitious Iewes to moue them to intreat that the legges of our Sauiour might be broken But being disappointed of that it was with them a reason of no weight to moue them to haue care of his honest buriall And no maruell Herein therefore is an exceeding great difference betwixt Ioseph and them This Ioseph was the sole instrument of procuring the honest and seemely taking down of the body Indeed in the buriall Nicodemus was a worthy companion with Ioseph as wee shall see anone but it seemeth that Ioseph was all alone in the procuring of the fauourable and reuerend taking downe of the body of our Sauiour The manner of his procuring of it was this Hee knowing that Pilate had the power of the disposing of the body according to that which we read was prophesied Isay 53. The people gaue his graue to the wicked and to the rich euen to their owne destruction according to their imprecation against themselues His blood be vpon vs and our children as Tremelius and Iunius doe well translate and interprete those words of the Prophet Ioseph therefore is a Sutor to Pilate that he would grant him this fauour that he might take it downe and bestowe it For as the three Euangelists Matthewe Marke and Luke tell vs he asked the body of Iesus that is not onely to take it downe from the crosse but also that he might bestow it in buriall as the effect it selfe declareth For so soone as Pilate had granted him licence to doe that which he had requested he did not onely take downe the body but also he buried the same And in the procuration of the taking downe and burying of the body the Euangelist Marke obserueth to the commendation of Ioseph that he vsed boldnes in this his sute howsoeuer it might seeme to be a matter wherein hee indangered himselfe at the least through the malice of his wicked brethren the Rulers of the Iewes to some displeasure and rebuke in that he should shewe himselfe fauourable to the body of one that was executed vnder the crime of a rebell against Caesar But through the goodnesse of God it fell out otherwise toward him For hee gaue him fauour with Pilate By whose answere it appeareth that Ioseph in his sute had informed Pilate that he the rather desired that Pilate would forthwith grant him the body not onely because it was neare the euening but also because hee had beene dead a good while since For as the Euangelist Marke saith Pilate maruelled if he were dead alreadie and called vnto him the Centurion who was now returned from his
man â—iueâ—h saith the Prophet Ethan speaking as well of the godly as of the wicked and shall not see death shall he deliuer his soule from the hand that is from the power of the graue that is so deliuer him that he shall not returne againe to dust from whence he was taken Selah In the like manner doe the other Prophets vse the word Sheol as Isai chap. 28.18 where the holy Prophet speaking of the wicked saith That the couenant which they seeme to themselues to haue made with death and their agreement which they fancie to be betwixt them and the graue it shall be disanulled and not stand Isai chap. 28.15.18 Reade also Ezekiel chap. 31. verse 15 16 17. and chap. 32.27 In which chapters these speeches are vsed in the same sense to goe downe to the pit and to descend or goe downe to the neather parts of the earth wherewith the Lord threatneth the wicked in his wrath as with a iudgement that should ouerthrow them for euer Neuerthelesse touching the godly God himselfe saith and will verilie performe in and by our Sauiour Christ that which he hath spoken by his Prophet Hosea chap. 13. verse 14 saying I will redeeme them from the hand that is as before from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hidden from mine eyes And the same againe in the new Testament vnder the Greeke word Haides 1. Cor. 15.54.55 And that this Greeke word is vsed for the graue reade Acts 2.27 And so wee may vnderstand it also Reuel 1.18 where our Sauiour Christ saith I haue the keyes of the graue and of death And againe chap. 6.8 Death and the graue following after it And chap. 20.13 Death and the graue gaue vp the dead that were in them and they were iudged euery man according to their workes And in the next verse Death and the graue were cast into the lake of fire where the Apostle sheweth what shall be done at the last day Neuerthelesse we will not exclude euery other signification of the word Haides from some of those places as shal be further obserued afterward To conclude this point therefore we may easily perceiue that as it is said of Sheol the graue Iob 30.23 so we may say of Haidâ—s that according to this first signification it is the house appointed for all the liuing And Isai 26.19 The dead are described to be such as dwell in the dust LEt vs now come to the second branch of your answer wherein you affirme that the same words Sheol and Haides are by a trope or figuratiuely applied to signifie sundry other things Question Which are those things Answer More generally they are vsed either to signifie the state of dead men after this life both of good and bad as they be remoued out of this visible world without any further distinction of either of them from other whether in respect of soule or bodie Onely they signifie that they are gone hence and be no more in the land of the liuing but remaine in the world of the dead if we may so speake Or else they are vsed to signifie the destruction and remouing of other things from the vse of men which remaine still in the present world More particularly they are vsed First to signifie the power of death in holding all those vnder it whom it hath seazed vpon euen so long as God permitteth it to preuaile against them Secondly to signifie Hâ—â—l the peace appointed of God for the endlesse easelesse and remeadilesse torment of all that die in their sinnes Thirdly they are vsed to signifie the spirituall dolours and griefes of the soules euen of the children of God here in this life neare vnto death yea in their owne iudgement and sense for the time of the tentation neare vnto the paines and torment of hell it selfe ExplicatioÌ„ proofe Thus you haue beene taught indeede Let vs now call briefly to minde some proofes of these things And first concerning the former branch of the more generall vse let vs consider first of all the wordes of the wise and beleeuing Patriarke Iaacob Gen. 37. in the end of the chapter mentioned before in that he saith he would goe downe into Sheol the graue vnto his sonne mourning Wherein it is euident that insomuch as hee thought his sonne was deuoured of some beast as his sonnes though lyingly tolde him and therefore to bee without buriall in anie graue beside the bowells of the beast it is euident I say that he vndeâ—stoode more by Sheol then the graue and comprehended the whole estate and condition of his dead sonne within the compasse of it he hoping that he was aliue with God who is the God not of the dead but of the liuing as our Sauiour Christ hath taught though for any thing he knew he was dead and out of the state of the liuing here in this world And thus farre also doeth the word Sheol extend it selfe in the places before alledged Ps 16.10 More particularly concerning our Sauiour Christ whose whole humane person was in Sheol that is in the state of the faithfull departed this life to wit his body in the graue and his soule in the state of other mens soules vntill he role againe from the dead Act. 13.30 And Psal 89.48 More generally insomuch as Sheol taketh hold of all though all that die and descend to the state of the dead be not buried and laid downe in the graue neither are they all in one estate and condition of soule like as the Latine words defuncti and inferi comprehend all of all sorts of the dead Reade also for Sheol referred to the soule as well as to the body Psal 49.14.15 And Isai 38.10.11 the godly King Hezekiah recording his mourning for feare of an vntimely death opposeth Sheol to the land of the liuing and inhabitants of this world he beleeuing no doubt that the dead are not vtterly extinct when they die though their bodies goe to the graue and consume away And though their soules also by death are so seperated from their bodies that we cannot easily conceiue how they should finde themselues in a kindely state of perfection without them neither indeede are they fully perfect nor shall be after they are once seperated vntill they be reunited againe yet the soules of all that die in the faith are no doubt in a more blessed comfortable and ioyous estate then while they liued here And therefore also it is that though the seruants of God euen in death do ascribe a certaine death to the soule that is a naturall sense or consideration of the maiming or renting of the creature by the seperation of it from the own naturall body As in some of the places before alledged And Iob 33.28 God will deliuer his soule from the pit And Psal 116.8 Thou hast deliuered my soule from death And as our Sauiour Christ
〈◊〉 euer our Sauiour being most grieuously troubled and heauie euâ—n to the death vnder the horror of Gods most heauie indignation bent against the sinne of man did as wee haue seene more at large before of humane infirmitie yet without sinne praie that if it were possible the same cuppe of Gods wrath might passe away not be drunke of him yet he presently recouereth himselfe like as the Sunne being for a while shadowed by some darke and thicke cloud breaketh forth and sheweth that it hath lost no part of the light it had before and hee submitteth his will thus troubled to the most holy and deteâ—mined will of God And thus though he was by the passing vehemencie of the temptation terriblie shaken in his soule yet was it but as the shaking of most pure and clarified water in a Cristall glasse which cannot by any troubling or shuffling of it too and fro be any thing at all sullied and rored insomuch as there was no whit of soile or dregges in the bottome of it But that we may returne to the second branch of the former answer wherein as was saide wee may in the second place obserue the present minde and most holy wisedome and vndaunted valoure of our Sauiour in all his behauiour towardes all sortes of people in the time of his sufferings First let vs obserue what it was towardes his Disciples that is with how singular loue and in how tender pittie and compassion it was manifested toward them Question Wherein may this be discerned Answer In this respect the present minde and most excellent wisedome of our SAVIOVR shineth brightly in this that as the time of his sufferings approached nearer he did the more often preadmonish acquaint his Disciples with the praediction and foretelling of them to the end they might not be altogether sodaine and vnlooked for and so the more discomfortable vnto them The present minde of our Sauiour together with his singular wisedome and tender loue to his Disciples is euident likewise in this that when the time was at hand indeede then did hee shewe himselfe most chearefull in heartening of them howsoeuer in â—ome considerations he carried a very heauie heart in his owne most wise and holy bosome ExplicatioÌ„ proofe It is true And therevpon doth the Euangelist Iohn giue this testimonie of our Sauiour That he loued those that were his owne in the world euen vnto the end so long as he liued with them Iohn 13.1 The declaration and constancie of which tendernes of the loue of our Sauiour insomuch as it was most plentifully testified at the celebration of that Passeouer in the which hee was immediatly to suffer as it followeth in the same 13. chap. of Iohn from the 2. verse euen to the end of the 17. chapter and by some other testimonies of the other Euangelists let vs as briefly and as orderly as we can collect and gather them together Question How may this be done Answer The most tender and constant loue of our Sauiour to his Disciples and consequently euen to his whole Church is euident in this that no premeditation of his sufferings which he knew must needes be most grieuous and that onely for their and our sinnes and for tht sinnes of the rest of Gods elect and nothing at all for any default of his owne could possibly diminish his loue no though he had already begun to taste the extreame bitternes of them ExplicatioÌ„ proofe So in deede we read Ioh. 12.27 And verily it is a liuely proofe of a more perfit loue then the tender and louing mother can beare to her childe while the sorrowes of childe bearing are yet fresh in her minde And which of vs if so be we knew that we must die though the gentlest death that might be for any other mans cause could loue and delight in that party for whose offence we must die But specially if hee were a wicked man and an enemie vnto vs according to that Rom. 5. verses 6.7.8 Yet our Sauiour died for vs and for all other of his though wee are both by nature and in transgression of our liues such as we speake of But let vs goe forward Howe did our Sauiour furthermore declare the same his most tender loue Question He hath done it diuerse other waies Answere And first by washing his Disciples feete as it followeth Iohn chap. 13. verses 4.5 c. ExplicatioÌ„ proofe If there were no other thing but this it must needes be accounted of vs an admirable declaration of his incomparable loue For assuredly whosoeuer being a Superiour can finde in his heart to wash the feete of his inferiour the which no doubt according to the vse of that Country was an office performed of the inferiour to the Superiour when a guest was entertained of the maister of the family and a farre more meane office then to poure the Ewer at the washing of hands after meate it is a certaine argument that hee loueth him well Infinitely much rather then must it be conceiued that insomuch as iâ— pleased our Sauiour though hee was the Lord and Maister of his Disciples and knew well his soueraignty ouer them thus farre to abase himselfe that it was a singular declaration of his most deare loue toward them Question But was this the onely cause why he did so Answere It was not the onely cause though it was one of the chiefe and principall as the Euangelist Saint Iohn giueth to vnderstand from the beginning of his 13. Chapter Question You say well But for our further instruction What other causes moued our Sauiour so to doe Answer He did it to shew them that as they had the beginning of their sanctification from him so they were to seeke for their continuance and increase therein from him and through the grace of his mediation alone He did it likewise to giue them an example of true humility and in humility of the practise of all offices of loue one to another and to the whole Church of Christ These causes are euident from the explication of our Sauiour himselfe First verses ExplicatioÌ„ proofe 8.9.10 For to this end he saith to Peter who of modesty or ciuility refused for a while to haue his feete washed that if he did not suffer him to wash his feete he should haue no part in him And touching the second our Sauiour doth further expresse it from the 12. verse to the 18. And he standeth the more fully to instruct his disciples in this point of humility in themselues and of their mutuall loue and practise of the duties thereof because they were to be the Teachers of humility and of the practise of loue to all other For these are common duties belonging to all Christians without exception Wherevnto that our Sauiour might the rather induce his disciples he pronounceth a blessing vpon them if according as they were instructed by him they would performe and practise them But this belongeth to
the least inwardly against himselfe then he can knowe against any other Neuertheles in outward transgression and open outrage of sinne there is very great difference betwixt man and man God therefore who onely doth perfitly knowe the difference seeing he hath to our comfort thus notably declared and testified that hee is minded for Christ his sake to forgiue the greater he doth therewithall giue vs plainely to vnderstand that hee will forgiue the smaller to all such as shall thankfully receiue that grace which he offereth and vnfeinedly repent of their sinnes Seeing he is ready to forgiue such as haue liued in sinns to the last houre of their life he will no doubt be mercifull to such as haue repented and haue beene careful to serue him a long time before death hath cut theÌ„ off from continuing any longer in their sinne Moreouer in that our Sauiour saith to the repenting thiefe This day shalt thou be with me in Paradise we see to our great comfort that the condition and estate of our soules is blessed euen immediately after this our naturall life is ended in such sort that we need not feare any purgatorie fire to burne them after that they be once purged from sinne by the most precious and satisfactorie blood of our Lord Ieâ—uâ— Christ According to that in the Reuel Blessed are they that dye in the Lord c. chap 14. veâ—se 13. Thus the most sweete and comfortable mercie of God and of our Sauiour Christ toward this thiefe repenting on the crosse and beleeuing in Christ may likewise be a president for comfort in Gods mercie to al other whosoeuer shall in like manner repent them of their sinnes and beleeue in his name NExt to this what may be our comfort from that great darkenesse which God cast vpon the wicked persecutors of our Sauiour though no doubt they were discomfortable to him as being in his horrour a representatâ—on of the darkenes of Hell out of the which also as we know he cried mightily vnto God as one for the time and as touching present comfort vtterly cast off or left and forsaken of hâ—m Question May there think you be any comfort to vs from this so great discomfort of our Sauiour Answere Yea doâ—btles For looke by how much the discomfort was the greater and his doâ—our and torment of soule and outward estate more grieuouâ— and bitter by so much the more may the assurance of all our comfort be the greater that he hath paiâ—e the full price and ransome for all our sinnes and that no onâ— of them shall euer be laide to our charge ExplicatioÌ„ proofe It is very true And we stand greatly in neede of this comfort For seeing our sinnes are both infinite in number and also most hainous in offence how should we haue any sound peace of conscience toward God in sure trust and perswasion of the forgiuenes of them vnlesse we did knowe and vpon good warrant beleeue that our Sauiour had indured very many and the same also most grieuous sufferings for the satisfying of the diuine iustice Verily if the sufferings of our SAVIOVR had beene but small sufferings we should easily haue doubted whether they had beene sufficient for our discharge or no. But now seeing we knowe yea doe as it were see plainely with our eyes while we behold our Sauiour most doolefully crying out vpon the crosse that his sufferings were infinite in measure aboue that we can coÌ„ceiue and likewise in valewe and merit most worthy before God there is no place left for doubting vnlesse wee shall willingly shut our eyes or suffer the Diuel to blind them so as wee should not be able to discerne a most comfortable and cleare truth For from hence our faith and trust may iustly be confirmed and established in euery one of our hearts that it cannot be that the Sonne of God enduring so great wrath for vs as to be for the time in the most horrible estate of a man reiected of God but it must of necessitie and in all condignitie obtaine a most perfect and admirable reconciliation for vs. Yea so as wee haue this aboundant consolation sealed vp vnto vs that euen therefore would not ouâ— God spare his own Sonne for a while that he might for his sake spare vs for euer and that euen therefore also would hee forsake him for a short season that hee might time without end receiue vs and all his elect for his adopted children In respect of which singular comfort The comforts belonging to his agonie vpon the crosse to the end that our mindes may be staied a little the longer in the meditation of it I cannot leaue vnmentioned a worthy speach of Beza wherein he doth very notably expresse the same Ecquis vero inquit ille non obstupescat admiratus Dei nostri sapientiam bonitatem immensam misericordiam in tantis istis tamque sublimibus incomprehensibilibus mysterijs quibus in libertatem asserimur ab eo qui pro nobis ligatus vinctus est cuius condemnatione absoluimur morte vitam adipiscimur supultura incorruptione induimur cuius tandem cruce ueluti per scalas ingloriam coelestem euehimur si modò tamen ex tanto iudicij Dei in nostrum Sponsorem effusi furore discamus quantum sit Deum offendere peccatum detestemur renuntiantes nobis ipsis tanquam filij lucis ambulemus in mensura Spiritus c. Homil 32. in Hist Passionis That is who can but be astonished in admiration at the wisedome goodnes and vnmeasurable mercie of our God in these so great so high and so incomprehensible mysteries in that we are set at libertie by him that was tyed and bound for vs in that we are acquited in his condemnation in that we obtaine life by his death in that by his buriall we are clothed with incorruption finally in that by his crosse as it were by the helpe of ladders we are carried vp into the heauenly glorie Prouided that from so great and furious a wrath of the iudgement of God poured forth vpon him that was our Suretie we doe learne how grieuous a thing it is to offend God and that renouncing our selues wee haue sinne in detestation and walke as children of the light in some measure of the Spirit c. And the same learned man in his larger Annotations vpon the 7. verse of the 5. chap to the Heb Quò humiliorem inquit abiectiorem cernimus nostra causa factum aeternum Dei Filium excepto tamen peccato eò minus vel de Patris beneuolentia vel de nostra per Filium expiatione facta dubitare possumus By how much saith he we doe behold the eternall Sonne of God more humbled and abased for our sake though euer without sinne so much the lesse doubt neede we make either of the good will of the Father toward vs or of the full satisfaction of the Sonne made to the Father for vs. And againe
Rom 4 25. Hee was deliuered to death for our sinnes Likewise 1 Corin 15.3 Christ dyed for our sinnes according to the Scriptures And 2. Epistle 5.21 God made him which knewe no sinne that is him who neuer sinned neither was naturally tainted with any infection of sinne to be sinne for vs that is to be accounted a sinner and sinfull and to beare the punishment of sinne our sinnes being imputed to him that we might through faith in him bee iustified in the sight of GOD by the imputation of his righteousnes vnto vs. And Ephe 1.7 We haue redemption saith the Apostle through his blood euen the forgiuenesse of sinnes according to the rich grace of God And againe Colos 1.14 And Heb chap 9. verses 22.23.24.25.26.27.28 This is that which Iohn the Baptist Preached of our Sauiour that hee is the Lambe of God which takâ—th away the sinne of the world as Saint Iohn the Euangelist hath recorded it Gospell chap 1.29 And in his 1. Epistle chap 1.7 The blood of Iesus Christ the Sonne of God cleanseth vs from all sinne And ch 3.5 Yee knowe that he appeared to take away our sinnes and in him is no sinne And Reuel 1.5 Iesus Christ loued vs and washed vs from our sinnes in his blood Sinne being thus forgiuen vnto vs through the death and sufferings of our Lord Iesus Christ the wrath of God must needes cease according to that 2. Cor 5.18.19.20 And 1. Thes 1.10 The Sonne of God deliuereth vs from the wrath to come The wrath of God ceasing it cannot be but the punishments must needes cease at the least so farre forth that they shall not be hurtfull vnto vs but rather shall be furtherances of our saluation And among the punishments first as touching the abating of the strength of sinne and of the heate of lust in our wicked nature by vertue of the sufferings of our Sauiour Reade Rom 7.1.2.3.4.5.6 Where the Apostle Paul speaking figuratiuely of our second mariage to Christ hee sheweth that wee are thereby become dead to the Lawe which was as our first husband engendring the fruite of sinne to death and doe nowe by our second husband Christ bring forth fruite vnto GOD. And chap 8.10 If Christ be in you the body is dead because of sinne And Galat 2.19 I through the Lawe am dead to the Lawe and that I might liue vnto GOD I am crucified with Christ Thus the applying of the death and sufferings of our Sauiour by a true and liuely faith to the soule of a penitent sinner it is of like nature to a strong corasiue laide to a sore which eateth out the rotten and dead fleshe that lyeth festering in it as was obserued in the Doctrine of Repentance The greatnes of which benefite may be the more clearely discerned of vs if wee doe consider on the contrarie that it is the greatest and most grieuous plague and punishment of all other for a man to bee giuen ouer to a reprobate minde to followe sinne with greedines and so to haue one sinne punished as it were with another to the increase of most heauie vengeance from the reuenging hand of God in the ende Rom 1.24 c. and chap 2. verse 5. And therefore doth our Sauiour teach vs to pray so earnestly that God would not leade vs into temptation Secondly that the hand writing or inditement and curse of the Lawe of God whâ—ch was against vs is now taken away by the death and sufferings of our SAVIOVR yea and that the power of death and of the Diuel and of all our aduersaries both of fleshe and spirit are not onely disaduantaged but euen quite ouerthrowne and vanquished we read it affiâ—med partly Gal 3.13 in that the holy Apostle very comfortably assureth vs that CHRIST hath redeemed vs from the curse of the Lawe when hee was made a curse for vs. For saith he it is written Cursed is euery one that hangeth on tree And this did our Sauiour for vs. Moreouer Colos chap 1.13 And chap 2.14 our Sauiour Christ hath vpon the crosse spoiled the diuels of their power and deliuered vs from all power of darkneâ— c. Likewise Heb ch 2. v 9. c. to the end of the chapter wee reade the same thing testified And also Iohn 12.31 and 1. Epistle 3 8. Likewise in that our Sauiour Christ hath died the death which is the wages of sinne he hath by enduring the penaltie of sinne deliuered vs from death which came vpon vs thereby He hath deliuered vs also from all the tyrannie and malice of all the wicked instruments of the Diuel which he enrageth against the children of God here in this present euill world yea euen from all inordinate desire after the vaine glory and applause of this vaine world and the children thereof according to to that Gal 1 4. Our Lord Iesus Christ saith the Apostle gaue himselfe for our sinnes as was alledged before and then hee addeth furthermore that hee might deliuer vs from this present euill world according to the will of God our Father To whom be glory for euer and euer Amen And chap. 6.14 God forbid saith he that I should reioyce but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world To conclude our Sauiour Christ hath by his death ransomed vs from all our enemies as Zacharie by the spirit of prophesie hath testified in generall Luke 1.68.69.70.71.72.73 Blessed be the God of Israel saith he because he hath visited and redeemed his people c. As hee spake by the mouth of his holy Prophets which were since the world began saying That he would send vs deliuerance from our enemies and from the hands of all that hate vs. And thus like as that valiant Iudge Sampson did at his death kill more of the bodily enemies of the people and Church of God then he had done in all his life before Iudg. chap 16.30 so yea infinitely much more triumphantly hath our Sauiour Christ that victorious Lion of the tribe of Iudah by his death vanquished all our enemies both spirituall and bodily and euen death and destruction it selfe Yea and which is euery way most admirable he hath made his conquest after a speciall manner differing altogether from all worldly fights and victories For euen as by being himselfe bound for vs he brake all our bonds by bearing our repâ—oach hath remoued it from vs by taking our curse hath made vs blessed by sustaining the wrath of God hath brought vs into his fauour so hath hee by dying made vs aliue as it followeth in the next place to be considered Question Now therefore which are the good benefites and blessings which our Sauiour Christ hath by the same his most holy death all his blessed sufferings obtained and procured for vs Answer They are these which folâ—owe First our reconciliation with God therewithall the full confirmation and sealing vp of his couenant touching the forgiuenes of our
sins and all other the promises of God Secondly we being through faith baptized into the death of our Sauiour Christ haue by the vertue thereof our sinfull and corrupt nature cleansed and sanctified so that our very persons are by the death of our Sauiour made acceptable to God We haue also that holy and heauenly peace made in our consciences which passeth all vnderstanding We haue furthermore power to walke in some measure of righteousnes and holines of life in the sight of God the which he doth for Christes sake accept from vs though it be full of much failing and weakenes The blessings of this life are made blessed and comfortable vnto vs. Yea all afflictions are sanctified and made profitable vnto vs. We haue dominion and Lordship ouer the creatures restored vnto vs by the death of our Sauiour And thereby also the naturall death is made a spirituall aduantage vnto vs. The holy Angels are by the same made most faithfull and louing friends vnto vs both in life and also at death Thereby also we are reconciled and set at peace among our selues and with all the people of God Finally we haue from the blessed sufferings and humiliation or abasement of our Sauiour Christ the ground of all our hope and longing after our exaltation to the happines and glory of the life to come in the expectation whereof we may boldly reioyce with ioy vnspeakeable and glorious ExplicatioÌ„ proofe Touching the first branch of this answere that we haue our reconciliation with God by the abasement and sufferings of our Sauiour Christ to the death We read Colos 1.19 c. It pleased the Father saith the Apostle that in him should all fulnes dwel And by him to recoÌ„cile all things vnto himself to set at peace through the blood of his crosse both things in earth things in heaueÌ„ And you who were in times past strangers and enemies because your minds were set in euill works hath he now also reconciled In the body of his flesh through death to make ye holy and vnblameable and without fault in his sight We reade the same againe Rom. 3.24.25.26 Wee are iustified freely by his grace saith the same Apostle through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God c. And the Apostle Iohn testifieth the same 1. Ep. chap. 1.2 And againe chap. 4.10 Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes This reconciliation is a greater benefite then the staying of Gods anger and wrath as may be made plaine by a similitude taken from the dealing of King Dauid with his sonne Absalom For though he let his anger fall yet hee would not for two yeeres space after that admit him to come into his presence 2. Sam. cha 14. It may be further illustrated from the booke of Ester chap. 2.1 and chap. 4.11 with chap. 5.1.2 Yea it may appeare by Gods owne dealing with K. Ahab from whom though he staied his wrath for a time yet he was not reconciled toward him And it is well worthie the noting yea it is most admirable concerning this reconciliation which we haue through our Lord Iesus Christ that God doth not deferre it â—ill wee seeke after it as men offended specially men of greater place then the parties offending vse to doe but of his singular grace mercy he himselfe though he be the most high maketh the first offer of it yea by his Ministers he intreateth vs to accept of it and to be reconciled vnto him 2. Cor. 5.18.19.20.21 And furthermore that the forgiuenes of sinnes and all other promises are ratified by the sufferings and death of our Sauiour We read Heb. ch 9. verses 15.16.17.18 in these words For this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of the eternall inheritance And ch 13.20.21 The blood of our Sauiour Christ is called the blood of the euerlasting couenant We read likewise Act. 20. verse 28. answerable to the prophesie of Zech. 9.11 Thou shalt be saued through the blood of thy couenant I haue loosed thy prisoners out of the pit wherein is no water For not onely the Iewes in their bodily captiuity but we also in respect of our spirituall thraldome may well be counted such prisoners answerable to the pitifull estate wherin Ioseph was through the malice of his brethreÌ„ for a time Gen. 37.23.24 And yet more generally touching the ratifying of all the promises of God by the same death and sufferings of our Sauiour Rom. 8.32 If God be on our side saith S. Paul who can be against vs who spared not his owne Sonne but gaue him for vs all to dâ—ath how shall he not with him giue vs all things also Thus much concerning the first branch Sâ—condly that our sinfull nature is cleansed and sanctified by the death of our Sauiour it is figured and represented vnto vs in holy Baptisme according to the testimonie of the Apostle Paul Rom. 6.3.4 seeing as there he affirmeth We are baptized into his death being baptized into his death we are also buried with him as touching the life and strength of sinne Knowing this as he saith in the 6. verse that our olde man is crucified with him that the body of sinne might be destroied that henceforth we should not serue sinne For he that is dead is freed from sinne Likewise Colos 2.11.12 And Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place c. And that hereby our very persons are accepted with God Reâ—d Ephes 1.6 and chap. 2.13 c. 1. Cor. 6.11 Heb. 11.4 Thirdly that by the same death and sufferings of our Sauiour we haue inward peace of conscience as a fruite or effect of our reconciliation with God we reade Rom. 5.1 c. Then being iustified by faith saith the Apostle wee haue peace toward God through our Lord Iesus Christ c. The reason whereof is rendered in the 6. verse c. because our Sauiour hath died for vs and by his blood reconciled and iustified vs. This peace is called The peace of God which passeth all vnderstanding Philip. 4.7 For as it followeth it preserueth our hearts and mindes quieted pacified in Christ Iesus against all disturbances aboue that we our selues would think how it could be euen as if our Sauiour Christ kept continual watch ward and maintained a garison of souldiers to defend vs against all our aduersaries For thus much doth the Apostle giue to vnderstand by the militarie word phroureses which hee vseth in this place This peace and the comfort of it is aboue
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
truly beleeue in the name of our Lord Iesus Christ according to that Acts 10.28 God saith the Apostle Peter hath shewed me that I should not call any man polluted or vncleane And verses 34.35 Of a truth I perceiue that God is no accepter of persons but in euery nation hee that feareth him and worketh righteousnes is accepted with him And yet furthermore for the increase of our comfort in this behalfe let vs reade Heb. 6.13 c. When God made the promise to Abraham because he had no greater to sweare by he did sweare by himselfe saying Surely I will aboundantly blesse thee c. So God willing more aboundantly to shew vnto the heires of promise the stablenes of his counsel he bound himselfe by an oath That by two immutable things c. we should haue strong consolation which haue our refuge to hold fast the hope that is set before vs c. which entreth into that which is within the vaile whether the Fore-runner is before vs entred c. Thus the rending of the vaile is verie comfortable Question Now is there any comfort to vs in that there was an earthquake and in that the rockes did cleaue a sunder and in that the graues opened at the death of our Sauiour Answer All these were comfortable witnesses of the innocencie yea euen of that excellent dignitie and reputation wherein our Sauiour was with God They were likewise all of them euen in themselues reall and very eloquent witnesses of the diuine power of our Sauiour himselfe yet fastened to the Crosse to the sharpe reproofe of his persecutors though they vsed not one vocall worde of speech And namely the opening of the graues was a reall testimonie that our Sauiour Christ hath by his death vanquished death and that death hath no longer any power ouer our bodies but that they shall in due time be raised vp againe to euerlasting life by his diuine powâ—r as one singular fruit of that reconciliation which hee hath made for vs with God by the same his death Explication It is true But of this point of the resurrection of our bodies we shall haue occasion to consider more fully afterward And as touching the rest we cannot but presently see that these with all the former containe no small comfort in them in that as they foreshewed so in the remembrance of them they doe to this day confirme vnto vs the mighty power of the sauing health of our Lord Iesus Christ toward vs and his whole Church In which respect it is that for a speciall instance thereof the holy Euangelist doeth before hand as we haue seene before intermixe that historie of the rising of the bodies of many Saints with the mention of the death of our Sauiour though the accomplishment thereof was not till our Sauiour himselfe did rise againe to the end that this might be some sweetening as it were to the dolefull report of the bitternes of the death Moreouer as Master Beza well obserueth these workes of God and the rest of this sort manifested at the sufferings and death of our Sauiour they are such as may be iustly looked vnto of vs and be vsed as comfortable helps and incouragements through the whole course of our liues aduersus quamuis incredulitatem against all vnbeliefe yea and against all feare of the graue and of death it selfe BVt let vs goe forward What comfort may our faith reape from hence that God did by the strange manner of the death of our Sauiour and by those his other strange and fearefull workes which did accompany the same draw euen from the heathen captaine and souldiers who were specially appointed to see the execution performed and therefore no doubt did accordingly place themselues so as they might most commodiously heare and see all things for as the Euangelist Marke saith they stood ouer against Christ What I say Question is the comfort of this that God did euen from them draw this testimony that they did verily thinke that our Sauiour was the Sonne of God and that hee was a iust man and so in their iudgement was by them put to death wrongfully Answere It may iustly be very comfortable vnto vs insomuch as they hereby were so conuicted that they could not but giue glory to God as the Euangelist Luke speaketh of this confession of theirs Yea by so much may it be the more comfortable vnto vs because albeit they were heathen men yet were they conuicted from that which they saw and from the prayer of our Sauiour to God whom he called his Father to testifie thus much ExplicatioÌ„ proofe It may be so indeede For it may well be out of all question that they being profane persons and very spitefull enemies would neuer haue acknowledged so much vnles they had stood notably conuicted in their consciences by that which they saw and beheld with their own eyes The friends of our Sauiour might peraduenture haue beene thought to haue spoken partially c. but these cannot with any reason be so thought off And therefore in deede as was saide the comfort hereof may bee so much the more comfortable vnto vs. The like is to be said and conceiued of vs concerning that confusion which from the beholding of the same things fell vpon the multitude Of whom it is saide that they returned beating of their breasts with indignation against themselues for that which they had done and with an astonishment at the fearefull works of God And moreouer where as the Disciples of our Sauiour Christ and such other as did beare any dutifull affection toward him both men and women who were at the same time present were not thus confounded though no doubt their hearts were full of pensiue reuerend feare we may from hence worthily consider how blessed and comfortable a thing it is and euer shal be vnto the conscience of all such as giue no consent and doe with-holde both heart and hand from ioyning with the wicked against Christ either in regard of himselfe or of any true and faithfull christian whosoeuer For to all persecutours belongeth shame and confusion but ioy and comfort to such as bee faithfull and friendly vnto them God therefore of his infinite mercie giue vs grace to be faithfully and friendly affected alwaies to the least of the members of Christ that our portion may be in this comfort with peace of a good conscience euen for our Lod Iesus Christs sake Amen Furthermore it may well be to the singular comfort and incouragement of all good weomen when they shall consider howe God hath honoured their weake and fraile sexe by working more gratiously in their hearts many times then in the heartes of men and euen for that at this time of the crucifying of our Sauiour more speciall commendation is recorded of them concerning their speciall care both in ministring vnto him things necessary before and also concerning their tender obseruance in this time of his extremitie So then
of death Explication You say well For to all such as doe truly beleeue in Christ and apprehend the satisfaction and merit of his death and passion they are no more tokens or punishments proceeding from Gods wrath but rather fruites and effects of his fatherly loue in that he mindeth by theÌ„ more effectually to settle our faith in our Lord and Sauiour and therewithall to further our repentance and euen our very saluation it selfe Iustly therefore may wee aboue all yea against all exception reioyce yea reioyce and as the Apostle saith againe and againe reioyce in the sufferings and death of our Sauiour The excellency whereof is so great that vnles he had suffred for vs neither the holines of his humane nature The Comforts concluded nor the righteousnes of his life nor the perfection of his doctrine nor any or all of his admirable and miraculous works no nor yet which is most strange to speake Deitas Christi non seruat nos alâ—ter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun â—o nos viuificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta vnita Beza Hom. 1. in His Pass though as true as the rest the very Deitie of the person could haue done vs no good But as was said and I cannot but repeate it againe the way to this singular comfort and reioycing in the sufferings of our Sauiour is not but by godly sorrow for our sinnes with an vnfeined acknowledgement that all the miseries which fell vpon our Sauiour for a time were onely due to vs and not to him and that not onely for a short time but euen for euer and euer if it had not beene for him As for such as regard not to attaine to this comfort by taking this course they doe as it were hedge vp the way from comfort against their owne soules as it were with a most sharpe and high hedge of thornes BVt leauing all such hard hearted and impenitent sinners I desire that you would for the conclusion of this large collection of the comforts euen briefly runne them ouer that so wee may see them in a more short and easie view to the more liuely quickening and chearing of the very comfort of our hearts Question from the particular fruites of his particular sufferings Which may they bee Answere The betraying of our Sauiour Christ may bee esteemed as the meanes of knitting vs in a most faithfull bond to our God to whom wee were before rebells and traitours His binding may bee accounted of vs our vnloosing In ipsius vinculis nostram liberatioâ—em in ignomiâ—ia gloriam in condemnatione absolutionem tandemâ— in morte vitam inuenimus Beza Hom. 12 in Hist Pass and freeing from the bonds and fetters of our sinne and from the power of the Diuel by whome wee are bound with mâ—re strong and vncomfortable chaines then Manasses was by the King of Babel and for the which wee haue deserued not to lye bound still for a while but being â—â—und handes and feete to haue beene throwne into vtter darkenesse for euer The disgrace of our Sauiour was the meanes of bringing vs into fauour with God who had deserued that he should haue spit in our faces and had vs in most deepe abomination and derision for euer His grieuous stripes and woundes were the healing of the blanes and botches of our soules His accusation was our excuse His condemnation our acquiting His crosse and curse our blessing His death was the meanes of our eternall life Finally as was saide euen now his buriall is the daily weakening and wasting of our sinne that power may increase in vs to liue more and more vnto God and to goe on forward from hell and destruction toward the kingdome of heauen Explication proofe Thus verily and much more aboundantly may we in the serious meditation of the manifolde sufferings of our Sauiour for vs comfort our selues from the particular consideration of the seuerall parts of them The briefe summe whereof is this that our Sauiour suffering for vs both in body and soule hath perfectly redeemed vs both bodies and soules from eternall misery and all euill and obtained euerlasting life and glorie with all meete blessings for vs in them both Wherevnto let me yet adde this one thing more for an vpshcote of all that insomuch as our blessed Sauiour hath paide so great a price and endured so many exquisite sufferings for vs it is from the same most cleare and euident to the filling vp of the measure of our comfort yea to make it as it were pressed downe and running ouer that hee hath and doeth still accordingly loue vs and his whole Church with a most deare and perfite loue and that the inheritance which he hath thus dearely purchased for vs is passing great and infinitely aboue that value which wee can possibly estimate For none will giue much for that which they set little by The Duties more generally Who would lay out thousands of gold and siluer for such a cottage as is scarce worthy twenty shillings Much lesse would our most wise Lord and Sauiour haue giuen his blood c. Which is more worth then all the gold and siluer in the whole world yea then the world it selfe and all that is therein vnlesse it had beene to the most excellent and pretious vses that the most high price aboue all other might be disbursed for And therefore well may the Apostle say and worthily are we to learne it from him that Christ hath loued vs in that hee hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God Ephe. 5.2 Wherefore also most iustly ought wee to loue him with a most deare holy and religious loue and to walke in loue both toward him and one with another as the Apostle exhorteth in that place yea to walke in all holy duty according to the plentifull instructions and exhortations of the holie Scriptures and euen of the sufferings themselues which being duly weighed do mightily call and cry out for all good duty thankfulnes at our hands yea euen from heart and hand and all as the diuerse considerations thereof will declare FRom the comforts therefore to the duties now doe wee come with all the speed that we can We will inquire of them first more generally and then more particularly according to the seuerall branches of the sufferings Question Wherefore to speake more generally in the first place which are those duties which ought to be yeelded of vs from the comfort of faith in the sufferings of our Sauiour Answere As you saide euen now it is our dutie first of all to loue our Sauiour most dearely and as a fruite thereof euen as his redeemed to serue him most religiously for euer and euer For so our Sauiour himselfe requireth saying If ye loue me keepe my commandements Iohn 14 verse 15.
God for euer and euer And therefore that knowing our selues to be once deliuered by our Sauiour wee doe thenceforth generally renounce all vngodlines and wicked lusts that is to say all our sinne and wickednes which our Sauiour suffered for on our behalfe This generall doctrine may profitably be illustrated by some particular sins which the sufferings and death of our Sauiour ought in speciall manner to moue vs to forsake Question Which therefore may some of them be Answer To speake more particularly the due meditation of the sufferings and death of our Sauiour must needes be as a most strong engine to make a notable battery yea to worke the ouerthrow of all pride and vaine glory and of the inordinate loue of the profits pleasures and honours of this world the which doe naturally and through the suggestions of the Diuel mightily rule and reigne in our wicked hearts ExplicatioÌ„ proofe They do soe indeed Yet the power and death of our Sauiour is more mighty in the hearts of true beleeuers to suppresse and destroy them then our own naturall corruption and the tentations of the diuell are to continue and vphold them in the strength of their dominion For who can be prowd of himselfe if hee doe duly bethinke himselfe after what manner it was necessary for the Sonne of God to abase himselfe for vs or else vile and wretched sinners that we are we must haue perished in the most base filth of our sinnes for euer And who louing Christ that died for him can immoderately affect the world and the things thereof when he seeth by daily experience that the world and all things therein are vnkindly aduersly bent against him Loue not the world therefore saith St. Iohn nor the things that are in the world c. 1. ep 2.15.16 Thus much for a taste of those euills which the meditation of the sufferings and death of our Sauiour doe call vs from Question NOw which are the good things which they moue vs vnto and call for at our hands Answer The due meditatioÌ„ of the sufferings death of our Sauiour teacheth requireth of vs not onely to denie vngodlines and worldly lustes as hath beene alreadie answered but also that we liue soberly and iustly and godly in this present world So in deede we reade Tit. 2. verses 11.12.13.14.15 For saith the Apostle the grace of God which bringeth saluation to all men hath appeared What grace Explication and proofe Euen the most free fauour mercie of God in giuing his onely Sonne our Lord Iesus Christ to the death for vs. This grace as the Apostle addeth teacheth vs not onely to denie vngodlines and worldly lustes but also that we should liue first soberly that is with good moderation touching the vse of those worldly blessings which God hath blessed vs withall secondly righteously that is in yeelding to all and euery one that which of right belongeth vnto them for the comfort of their life thirdly that wee should liue godlily that is with a religious and holy regard to obey and please God in all things specially in the duties of his diuine worship and spirituall seruice Looking as the Apostle addeth yet further for the blessed hope and appearing of the glory of the mighty God and of our Lord Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good works These things saith the Apostle teach and exhort and rebuke with all authoritie And that by good reason euen from this most weightie consideration of the death of the Sonne of God our Sauiour to redeeme vs. A learned Interpreter speaking of these three words of the Apostle Soberly iustly godly he moueth to the carefull regard of them in these two verses following in Latine Haec tria perpetuó meditare aduerbia Pauli Haec tria sint vitae regula sancta tuae The which we may english thus Three words of Saint Paul in minde see thou beare Sober iust godly lifes good rule they are For the proofe of the same duties belonging to the consideration of the sufferings death and blood-shed of our Sauiour vpon the crosse reade that notable exhortation of the Apostle Peter 1. Ep. chap. 1. ver 13. c. Wherefore gird vp the loines of your mindes and be sober c. As obedient children not fashioning your selues to the former lustes of your ignorance But as he which hath called you is holy so be ye holy in all manner of conuersation c. Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers But with the pretious blood of Christ as of a Lambe vndefiled and without spot c. And ver 2. of the same chapter as we should haue saide before thâ— faithfull are said to be elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through the obedience aâ—d sprinkling of the blood of Iesus Christ. And chap. 2. verses 24.25 Christ his owne selfe did beare our sinnes in his body on the tree that we being deliuered from sinne should liue in rightâ—ousnes c. And afterward againe chap. 4.1.2 Forasmuch then as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered iâ— the flesh hath ceased from sinne That he henceforth should liue as much time as remaineth in tâ—e flesh not after the lustes of men but after the will of God This care of pleasing God in leading a righteous and holy life is saide to be the end of our redemption Luke chap. 1. verses 74.75 And so wee reade also 1. Cor. 6.19.20 Know ye not that your body is the temple of the holy Ghost who is in you whom ye haue of God and ye are not your owne For ye aâ—e bought for a price therefore glorifie ye God in your body and in your Spirit for they are Gods But how shall we glorifie God if we lâ—ue in sinne Read also Ephes chap. 4.32 Be ye curteous one to another and tender hearted forgiuing one another euen as God for Christes sake forgaue you And chap. 5.1.2 Be ye therefore followers of God as deare children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of sweete smelling sauour to God Likewise Colos 3.12.13.14 And Phil. 2.1 c. Moreouer for our chearefull reuerend and zealous worshipping of God froÌ„ the force of this argument read Reuel ch 5.9 c. And Ps 22. from the 23. verse c. after a prophesie of the sufferings of our Sauiour Whereunto also may be referred all those propheticall exhortations in many Psalmes following one another from the 95. to the. 101. For all reioycing is grounded vpon this that our Lord Iesus Christ hath dyed for vs and by his death
to take heede that we be not as the Iewes were a hard hearted and rebellious people to despise the counsels and iudgements of God and to oâ—pose our selues against Christ but contrariwise to learne euen from these reuerend workes then wrought by the mightie hand of God to esteeme most reuerendly of him as of the glorious Sonne of God And to take incouragement to lead the liues of the righteous as becommeth the Saints of God that so wee may both dye the death of the righteous and also be partakers oâ— their resurrectioÌ„ in so much as the opening of thoâ—e graues was a testimonie from heauen to declare that all graues shall one day giue vp their dead as the graues of these Saints did Explication and proofe We may indeede iustly be admonished from the consideration of these reuerend workes of God wrought at that instant to be carefull of these duties both in iudgement and also in practise lest iâ— we should bâ—e like the wicked Iewes that should come vpon vs which fell on them as the more ancient imprecation of the holy Prophet might iustly cause vs to feare Psal 28.5 They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp This ruine brought the wicked builders among the Iewes vpon themselues and vpon their people because they rushed themselues so proudly against this building of the Lord yea euen against the foundation stone which his owne hands had most tryly squared and laied God of his infinite mercy deliuer and preserue vs alwaies from that wicked profane and obstinate mind for Iesus Christs sake Amen But let vs come to those effectes which these reuerend workes of God and the rare manner of the death of our Sauiour wrought in the hearts of the beholders yea euen in the hearts of the most part of the profane and wicked persecutors of him Question What ought we to learne from them Answer That feare which tooke hold of them on a sodaine by their beholding of them ought to take a setteled abode in vs for euer by our continuall reading hearing and meditating vpon them That good testimonie which they gaue concerning our Sauiour after a sort constrainedâ—y and by forcible or terrible euiction ought to be yeelded of vs most willingly and gladly Finally to the end we may auoide confounding terrour and compunction yea vtter desolation with the obstinate sort of the Iewes and to the end wee may on the contrarie haue peace to our consciences we must take heede that wee doe nothing either of our selues or by the instigation of others against Christ or against his truth or against any true Christian professing his bâ—essed name to the least hinderance of the truth but all that we can for Christ and for his truth and for all that are Christs for his truthes sake ExplicatioÌ„ proofe To these purposes indeede may the examples which God hath set before vs stand vs in very good and profitable vse God giue vs grace to make such good vses of them and namely from those excellent weomen who would by no meanes be feared from the profession of their loue and dutie to our Sauiour neither in death nor after Let their example teach vs to account it a shame for vs now since the time of the resurrectioÌ„ of our Sauiour c. not to profes his name notwithstanding any terrour of the wicked or any losse or hurt that might any way grow vnto vs thereby Otherwise these women shall rise vp against vs at the last day And whereas we cannot now doe the offices of loue to our Sauiour himselfe let vs doe them to our Christian brethren in his stead according as iust occasioÌ„ shal be offered seeing as we know our Sauiour doth account that done to himselfe which is done to the least of them Neither let men onely be carefull but women also seeing the example is of women For seeing they are heires of the same grace let them as companions with men be carefull to performe like dutie with them Now in the next place what duties may this require of vs that God in his diuine prouidence did as well fulfill his owne will in frustrating the will and desire of the Iewes touching the breaking of the legges of our Sauiour as in leauing him that pierced our Sauiour with his speare to his owne wicked will and so in either of them fulfill the prophesies of the holy Scriptures Question What duties may the consideration of this require at our hands Answer We are herein greatly to praise and glorifie the name of God because he hath hereby in a very liuely manner manifested and confirmed vnto vs the certaintie of his holy counsels against all doubtfull contingencie of contrary euents Wherevpon also wee may well learne to confirme our hearts with all comfort and peace in beleeuing to commit our selues to the same his most faithfull and diuine prouidence while wee walke in his holy waies and that euen without feare of any the least euill to fall vpon vs aboue that he shall thinke good or otherwise then he will turne it to our singular benefite in the humbling and trying of vs therewithall Explication proofe The consideration hereof mâ—y iustly teach vs so much indeed And therefore as well counselleth a learned and godly Preacher Precemur Deum vti nobis hanc gratiam largiatur vt in omnibus angustijs difficultatibus ad sacrosanctam eius tutisimam prouidentiam vt ad sacram anchoram confugiamus patienter exitum illius expectantes vt pulchre monet Psalmus 27. quò tandem cum eodem Propheta verè in has laudes erumpamus Exspectando exspectani Iehouam inclinauit sese ad me audiuit clamorem meum Psalm 40.1 That is Let vs pray to GOD that hee would giue vs this grace that in all our straites and difficulties wee may flye to his most holy and safe prouidence The Duties in râ—spect of his buriall and coÌ„tinuance in the graue as vnto a holy ancre-hold patiently waiting for that issue which he will giue as the 27. Psalme doth notably admonish To the ende that at the last wee may with the same Prophet vpon iust occasion breake forth into these praises I haue earnestly or patiently waited vpon the Lord and he inclined himselfe vnto me and heard my cry Psalm 40.1 LEt vs come to the consideration of the buriall of our Sauiour Question What duties ought the comfort of faith to yeeld in this respect Answer To speake generally all the duties belonging to the comfort of faith in our Sauiour in respect of his death they may be furthermore required at our handes in regard of his buriall the which together with his continuance in the graue is a further confirmation of his death and of the fruites and benefites thereof Explication proofe This standeth with good reason For as the buriall is a further confirmation of his death so
it seemeth to be most orderly that wee doe begin first with the first words of St. Iohn concerning this point Question Which are these his words Answere They are these as we reade them chap. 20. verses 21.22 21 Then said Iesus vnto them againe Peace be vnto you as my Father sent me so send I you 22 And when he had said that he breathed on them and said vnto them Receiue the holy Ghost Now after these words may follow the words of St. Luke ch 24 verses 45 46 Question 47 48. Which are these words Answere They are these verse 45. Then opened hee their vnderstanding that they might vnderstand the Scriptures 46 And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day 47 And that repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem 48 Now ye are witnesses of these things After these words of St. Luke we may not vnfitly returne againe to the Euangelist St. Iohn as it followeth in his 20. ch in the 23. verse Question What are the words of St. Iohn in that verse Answere They are these 23 Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained Now for the conclusion of this most excellent narration of these two holy Euangelists wee may yet againe commodiously returne to St. Luke as it followeth in the 4â— verse Question Which are his words Answere He reporteth the words of our Sauiour thus 4â— And behold I will send the promiâ—e of my Father vpon you but tarry yee in the Citie of Ierusalem vntill ye be endewed with power from on high ExplicatioÌ„ Thus then we haue the whole narration before vs so orderly as God hath vouchsafed vs his grace to guide vs for a helpe to our interpretation and for the more cleare and full vnderstanding of the whole Wee will not vrge this order of the words of our Sauiour recorded by both the Euangelists ouer precisely and stiffely Onely we will obserue it till we may learne wherein it may be amended This we are sure of that our Sauiour both spake and did all that the Euangelists set downe at this one the same appearance I meane in this one time of appearance and continuance with them Now therefore this cauâ—ele prefixed as touching the order let vs come to the words themselues and the doctrine thereof which is no lesse certaine by the authority of our chiefe Master and Teacher then most profitable for vs very reuerendly to consider of The whole narration containeth a preparatory institution or ordination of the eleuen to the Apostolicall function and ministery as it is euident by comâ—â—ring the last words of Luke concerning the promise of the holy Ghost to the perfect furnishing of them therevnto after the ascension of our Sauiour with the first words of Saint Iohn touching the holy and sacramentall breathing of our Sauiour vpon them as a signe and seale thereof Not an ydle signe and seale but that which was effectuallie accompanied with a more cleare inlightening of their vnderstanding then they had before as the Euang Luke doth further declare in that he writeth expresslie that our Sauiour opened their vnderstaÌ„ding that they might vnderstand the scriptures This beeing as it were the whole summe wee may more particularlie consider of the narration of the holy Euangelist in these seuerall partes following First our Sauiour repeateth the words of salutation or rather pronouncing his blessing vpon his disciples saying againe Peace be vnto you Secondlie hee doth assure the eleuen of their Apostolical and high calling by word of mouth in that he saith As my Father sent me so send I you Thirdlie for their further confirmation hee vseth a Sacramentall signe of breathing vpon them with the interpretation of his diuine meaning therein saying Receiue ye the holie Ghost Fourthlie the effect of these words answeable to the sacramentall signe is recorded in that it is said that our Sauiour opened their vnderstanding that they might vnderstand the Scriptures Fiftelie our Sauiour did from the scriptures declare vnto them thesâ— things by the which they might be established in the faith both of his death also of his resurrection to the ende they might preach the sâ—me to other to the working of faith in them likewise in that he said to them Thus it is written thus it behoued Christ to suffer and to rise againe from the dead the third day Sixtlie our Sauiour declareth vnto them the principall fruits and benefites of his death and resurrection which he would haue them also to preache in his name that is to say Repentance remission of sinnes And therewithall he declareth vnto them the largenes of their Apostolicall coÌ„mission extending it selfe to all nations beginning first at Ierusalem and from thence into all the worlde For so are the words of our Sauiour That repentance and remission of sinnes should be preached in his name among all nations beginning at Ierusalem Seuenthlie he doth autorise them to be authenticall witnesses in the preaching of these things Nowe saith our Sauiour yee are witnesses of these things Yea further in the eighth place he assureth them that their ministerie shall be effectuall both to the saluation of those that will belieue and obey their doctrine and also to the condemnation of all such as shall harden their heartes against it Whosoeuers sinnes ye remitt saith our Sauiour they are remitted and whosoeuers sinnes ye retaine they are retained Finally our Sauiour promiseth these his Disciples all meete gifts in a more full measure then yet they had receiued for the execution of this their great high office of Apostleship and to the same ende commandeth them to resorte to Ierusalem after his Ascension and to tarrie there till hee should perfourme this his promise vnto them These are the seuerall parts of this excellent portion of the storie concerning the fifte euen the most ample and effectuall remedie which our Sauiour vsed to chase away the vnbeliefe of his disciples yea eueÌ„ of these the chiefe of them for the benefit of the rest yea euen of his whole church It coÌ„taineth as we see many most excelleÌ„t things Let vs therfore accordingly dispose of our mindes to ponder weigh them And the Lord giue vs grace so to doe Amen Touching the first of these particulars to wit the repetition of these words Peace be vnto you I wil not stand to make rehearsall of the interpretation which was so lately giuen of them Onely let vs obserue the reason why our Sauiour repeated them the which as we mâ—y well conceiue were these First because the disciples through distraction and trouble of minde made little vse of them before Secondly because our Sauiour minding to enter into a new speach vnto his disciples maketh a new entrance or preface as it were Then the which nothing could be
to haue respect in his speech to Peter after dinner admonishing him to try his heart whether he loued him more then the rest according as he shewed himselfe most venterous and earnest in comming first vnto him But of this more afterward The last effect of the former speech of our Sauiour Cast out the c. that is yet behind Question What effect was that Answer It was more generall concerning all the rest to whom the wordes were spoken For they vsing the ordinary meanes to serue the prouidence of God came by shippe for as the Euangelist saith they were not farre from land but about two hundreth cubites and they drew the net with fishes verse 8. ExplicatioÌ„ This indeed was a more generall and common effect But yet considering what was said before that the net was so full of fishes that they could not draw it at all we haue good reason to thinke that euen in this their drawing of the net so heauie with the fishes the Lord put to his hand and made them able to doe it And therefore also may wee well thinke that the Lord would vse their diligence and labour in this worke though indeede it was altogether his that they might the rather thereby be led to consider that in the worke of the holy ministery and fishing for men to catch them out of the sea of this world wherein they drinke vp sin as fish doe swallow water that so he might drawe them into his heauenly kingdome by the preaching of the Gospell hee would vse their seruice howsoeuer it is true as they had experience euen in this their sea-faring fishing that vnlesse God doe giue blessing Paules planting and Apollos watering shall be all in vaine And thus much concerning the effectes of that second speech of our Sauiour Cast out the net c. and therein of the first of those miracles which our Sauiour wrought in the time of this his seuenth appearance namely the gathering together of such a multitude of great fishes into their net as was aboue all expectation or reason The second miracle is next to be obserued Question What was it How doth the Euangelist Iohn report it Answer Assoone then saith he as they were come to land thy sawe hote coales and fishe laied thereon and bread verse 9. Expli This is indeede a second miracle a very diuine worke For this fire and fishe and bread came not by any humane prouision but by the almightie power of our Sauiour by whom as all things were created at the first so are they continually ordered and gouerned by him to this day and for euer Hee that fed many thousandes with a fewe loaâ—es and a small number of fishes at one time more then fiue thousand with fiue barly loaues and two fishes and at an other time aboue foure thousand with seuen loaues and a fewe litle fishes yea so as more remained after the multitudes were satisfied then there was at the beginning as wee read in the Gospell by multiplying the substance thereof in the handes of his Disciples by a miraculous creation Matth 14.15 c. and chap 15.32 c. Hee the same Creator made this strange manner of prouision for these his Disciples whom he knew now after the labour and watching of the whole night to be very hungry Wherefore doubtles hee would let his Disciples vnderstand yea sensibly shew it before their eyes that hee was able to prouide for them not onely by one meanes alone but by as many waies and meanes as should be best pleasing to him and most meete for them For al things as they might plainly see both by sea and by land were at his becke and commandement as well now after his resurrection as before as he had giuen them infinite proofes euen before his death The which also he did at this time giue them iust and very comfortable occasion to call to minde againe And euen therefore may we perswade our selues that he wrought the like workes after his resurrection which he did before his death that from the like workes they might learne to acknowledge and beleeue the same his diuine power Let vs now come to the next speech of our Sauiour which hee vttered before dinner Question What was that Answer Iesus saith the Euangelist saide vnto them Bring of the fishes which ye haue nowe caught verse 10. ExplicatioÌ„ As by the power of the former speech Cast out the net c. the fishes were gathered into the net so by the vertue of this speech Bring ye of the fishes c. the disâ—iples were inabled to draw them to land the which also that it was not done without a third miracle the Euangelist declareth in the very next words Question Which are they Answer Thus it followeth Simon Peter shewed forth and drew the net to land ful of great fishes a hundreth fifâ—ie three albeit there were so many yet was not the net brokeÌ„ v. 11. Explication This may well be reckoned for a third miracle indeed For certainly though the maske of the net had bin of great coard yet had it bin weake enough to haue held in so great a number of so great fishes as were inclosed and haled to the land in it In the 5. ch of Luk. v. 4. c vnto the which miracle there reported this answereth as was before obserued the net brake through the multitude of fishes so that they were faine to call for more helpe Here therefore in that the net brake not at all and that the small companie of fishers did prosperously draw so many great fishes to land the miracle is in that respect so much the more amplified and might iustly minister so much the more comfort to the Dâ—sciples as touching the ends wherefore our Sauiour wrought it euen such as haue bin declared before That which is written here of Peter his stepping forth to draw the net to land sheweth that as was said before although the zeale of his affection toward our Sa constrained him to swim to the shore yet it is like also euen as the effect declareth that he did it partly for some more coÌ„modious help which he might by that meanes yeeld to the busines in hand This busines well ended we are now to consider of the next speech of our Sauiour which he vttered immediately before dinner namely that his speech whereby he as the maister of these fishermen inuited them to that miraculous dinner which he had prepared for them without their skil or labour Rehearse the words of our Sauiour Question as the euangelist reporteth them Which are they They are these Answer Iesus said vnto them Come and dine verse 12. in the beginning of the verse Expli Our Sauiour no doubt spake these wordes with like affection that he had in the wildernes ouer the people when he saide I haue compassion on this multitude c. Mat 15.32 For he knew that his Disciples must needes be hungry after their
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
and remained in the graue as one truly descended downe among the dead yea that he being verily in the state and condition of the dead saue onely that his flesh saw no corruption the soule being neuerthelesse perfitly seperated and remooued from the body as farre as heauen is distant from the earth neither yet perfitly glorified but onely resting in the paradise of God among the soules of the faithfull already departed this life and abiding in like estate and condition with them all the time that his body lay dead in the graue the wordes of this Article I say doe teach me to beleeue that the third day after his sufferings hee did quicken and raise vp the same his body that was dead and buried from the former condition of the dead and from the power and dominion of the graue his soule returning againe to his body thenceforth neuer to die or to be sundred any more but to liue for euer in perfect happinesse and fulnesse of glorie with his diuine nature as the Articles following will further declare They doe teach vs indeed thus much For seeing the humane nature of our Sauiour Christ Explication being free from sinne in it selfe and hauing on our parts made a full satisfaction to God for our sinnes and moreouer insomuch as the same humane nature was vnited to the diuine nature in one Person it was vnpossible that death should preuaile against him And therefore at the time appointed that is on the third day after he was crucified dead buried he brake the bonds of death hath openly declared that he hath made a full conquest both of sin death and of him that had the power of death that is the diuell But insomuch as this your answer is somewhat long The meaning of the Article and consisteth of many parts it shall be good for vs in regard of the weightinesse of the matter accordingly to consider of the seuerall proofes thereof First therefore as touching this that our Sauiour Christ did by his owne diuine power together with the Father raise vp his bodie from the dead wee haue the testimony of our Sauiour himselfe who said before his death that he would doe so Iohn 10.17 18. Therefore saith he doth my Father loue me because I lay downe my life that I might take it againe this commandement haue I receiued of my Father And 1 Pet. 3 1â— Christ was put to death concerning the flesh but he was quickened by the spirit that is to say by his diuine power And further coÌ„cerning the ioynt working of the Father thus we reade Act. 2.24 God saith the Apostle Peter hath raised vp Iesus and loosened the sorrowes of death because it was vnpossible that he should be holden of it And verse 32. This Iesus hath God raised vp whereof we all are witnesses And againe more fully chap. 3. verses 13 14 1â— The God of Abraham Isaak and Inakob the God of our Fathers hath glorified his Sonne Iesus c. and hath raised vp the Lord of life from the dead whereof wee are witnesses And verse â—6 First vnto you hath God raised vp his Sonne Iesus And chap. 4. verse 10. Be it knowne to yee all c that God hath raised againe Iesus Christ from the dead Likewise chap. 5. verse 30. The God of our Fathers hath raised vp Iesus whom yee slew and hanged on a tree Him hath God listed vp by his right hand to be a Prince and a Sauiour c And wee are witnesses of these things which we say yea and the holy Ghost whom God hath giuen to those that obey him And chap. 10. verse 40. Him God raised vp the third day and caused that be was shewed openly And chap 13 in the Sermon that Paul preached at Antioch of Pisidia from the 30. verse c. And Heb. chap. 13. verse 20. God is called the God of peace who brought againe from the dead the Lord Iesus the great Sheepeheard of the sheepe Thus Therefore wee see it plentifully confirmed that the bodie of our Sauiour Christ which was crucisied dead buried and which lay in the graue to the third day is one free among the dead as the Psalmist speaketh Psal 8.5 was raised vp againe by his owne diuine power together with the Father And that this was done the body neuerthelesse remaining free from corruption it is expresly testified by the Apostles Peter and the rest Act. 2.27.31 and chapter 13. verses 36 37. according to the prophesie of Dauid in the 16. Psalme Moreouer that his soule which before hee had alreadie commended into the hands of his Father with the which also the soule of the repenting thiefe was the same day in Paradise as we haue seene Luke 23.45 46. that I say this his soule returned againe it is necessary that according to the truth we doe beleeue it to be so because otherwise insomuch as the soule of man is the chiefe part of man Christ risen could not be the same whole and true Christ who was crucified dead and buried before Neither shall it be amisle for vs in this behalfe to conceiue that the ministerie of the holy Angells who descended from heauen to beare witnesse of the resurrection of our Sauiour was employed to the bringing of the soule to the bodie according as the Angeâ—ls are saide to haue carried the soule of Lazarus from the bodie of Lazarus into the bosome of Abraham But howsoeuer the conueiance of the soule of our Sauiour was from heauen to the bodie this wee may bee sure of that it was by the diuine hand and power of God reunited to the bodie from the which it had beene separated by so farre a distance before That the same his soule was not yet fully glorified though for the time of his seperation from the bodie it rested in the Paradise of God with the soules of the righteous departed this life it is very euident because the full glorification of the whole humane nature depended vpon the ascension of our Sauiour to the right hand of the diuine Maiesty of God The Promise as we may perceiue Iohn 7.39 and chap. 17.5 and 20.17 And that there is no death or seperation for euer now after the reuniting of the soule to the body the Apostle Paul doth plainely testifie Act. 13.34 in that he saith Explication proofe God raised vp Iesus from the dead no more to returne to the graue To the which very purpose also he alledgeth the testimony of the Prophet Isaias chap. 55.3 I will giue ye the holy things of Dauid which are faithfull For the Apostle giueth vs to vnderstand as the truth is that if our Sauiour should not liue for euer hee could not performe the mercies promised to the Church of God in him and by him alone for euer Likewise Rom 6.9.10 If saith the same Apostle Saint Paul we be dead with Christ we beleeue that we shalt liue also with him Knowing that Christ being raised
to say it is both the way and meanes to attaine vnto eternall life and also that wherein it doth in a great part consist that they know thee to be the onely true God and whom thou hast sent Iesus Christ. But this knowledge shall be more perfit in the life to come then it can be here in this present life For as the Apostle Paul saith concerning the time of our life here We know in part and we prophesie in part But when that which is perfit is come then that which is in part shall be abolished 1. Cor. 13 9 1O And verse 12. For now we see through a glasse darkly but then we shall see facâ— to face Now I known part but then shall I know euen as I am knowne In which â—espect also well may we vse the words of the same Apostle in the same Epistle ch 2.9 The things which eye hath not seene neither care hath heard neither came into mans heart are those which God hath prepared for them that loue him And againe 2. Epistle chap. 12. verses 3.4 Secondly ecternall life consisteth in the perfect fruition of the most glorious goodnes and blessed felicity of God so farre as it is meete for the creature to be partaker thereof In which respect it is that our Sauiour saith that we shall then be like vnto the Angels of God in heauen Math. 22.30 And that the Apostle Peter saith Wee shall haue a heauenly inheritance immortall and vndefiled and which fadeth not away reserued in heauen for vs. 1. Epist 1.4 And in this respect also it is that as the Apostle Paul saith We shall be inriched with a most rich spirituall and heauenly treasure aboue that we can conceiue Eph. 1.18 And further that we shall be crowned with a glorious and incorruptible crowne 2. Tim 4.8.1 Pet. 5.4 Reuel 2.10 and ch 3.11 and verse 21. Read also Iohn 17.21.22.23.24 Where our Sauiour by his most holy and heauenly praier giueth vs to vnderstand that wee shall then be in a singular manner one with God and with our Sauiour himselfe that is to say so farre forth so neare as the creature may be one with the Creator the adopted child with the heauenly Father the seruant with the Lord or a friend with his most neare friend c minding willing speaking doing delighting in the same things with a most sweet holy heauenly consent answerable in some measure to that consent which our Sauiour shewed to be in him with God the Father in minding speaking doing his will with all chearefulnes while hee was here in this world and as he doth now in the kingdome of heauen So that in the third place well may we say that the blessed estate of eternall life consisteth in most willing ioious perfect obedience to the will of God to the perfit glorifying of his name in through our Lord Iesus Christ so far forth as it is possible for the redeemed creature to yeeld meete glory obedience to the Creator and Redeemer of it As may appeare by that which is written Reuel ch 4.10.11 ch 5. verses 8.9 c. For then as we know shall sinne as well as death and all corruption be vtterly destroied So we read 1. Cor. 15.53 54.55.56 The benefit being thus great yea euen aboue all estimation and the same also so to continue without all interruption or the least decrease failing for euer according to that Re. 21.1.2.3.4.5.6.7 Let vs vncessantly be so much the more carefull to lay sure hold of it by faith and to take the right way course wherby we may most vndoubtedly attaine vnto it according to the direction of our Sauiour Luk. 13.24 c. as was alledged before And as we read ch 12.33.34 and againe ch 16.9 likewise Math. 6.19.20.21 According also to the like direction of the Apostle Paul 1. Tim. 6. verses 11.12 and verses 17.18.19 It is surely a great comfort here to a man that must leaue his present place of abode all that he hath about him go into a far country if he know that he shall go to take possession of a far better inheritance there But that coÌ„fort is nothing to this if we be sure that so soone as God shall take vs out of this world he will giue vs a most rich glorious inheritance in his heauenly kingdome And now for conclusion this must all that be desirous of this most blessed estate wel remember assure themselues of that the way vnto it is not by pampering of our own bellies with delicious dainty fare nor by clothing of our own backs with rich costly garments nor by getting to our selues soft bedding and rich hangings for our chambers c. as if we would make our owne houses our paradise c. There is no promise of blessing to this course but of necessitie as our Sauiour teacheth vs we must feede the hungry clothe the naked c. Thus then the wicked shall through the iust iudgment of God of our Lord Iesus Christ go into euerlasting paines the godly into euerlasting life of the free grace and mercy of God he crowning their vnperfit obedience that is the worke of his owne grace in them according to that saying of the holy Apostle Rom. 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Heherto of the ground of this Article of our faith coÌ„cerning the coÌ„ming of our Lord Ies Ch euen of God the Son from heauen to iudge both the quick the dead Whence now it shal be the more easie after so large adiscourse more briefly to gather together the other points remaining touching the meaning of the Article the promise of our Sauiours comming the vses of it both for comfort also for dutie and finally the danger of not beleeuing it Of these things therefore let vs henceforth inquire and that euen as briefly as we can Question And first what is the meaning of the Article Answer This Article teacheth me and euery Christian that we ought vndoubtedly to beleeue that our Lord Iesus Christ the onely begotten Sonne of God who in our humane nature ascended vp into heauen and hath there taken his seat at the right hand of God in most high Maiestie and glory shall at the end of the world euen in the same our humane nature descend in the clouds from heauen in the same his most high and heauenly Maiestie and glory to call all mankind before his iudgement seat both raising vp all those that shall be dead before his comming and also gathering together all that shall then be liuing and so shall giue righteous iudgement vpon all and euery one so presented before him That is he shall for euer perfectly acquite iustifie and glorifie the godly and eternally condemne and punish the wicked Explication proofe This in deed is the true meaning of this Article The which because
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
the continuall and as we may say essentiall exercises of a true and liuely faith And all that you haue answered standeth with uery good reason to the ende we may alwaies keepe our soules in true humilitie vnder the holy hand of God and in greater watchfulnes against sinne and in greater thankfulnes to God in the continuall remembrance of his most gratious mercy toward vs herein And let vs marke this specially well that we doe not say that wee must continually pray for forgiuenes of sins past as well as of sinnes present as though we were to be in continuall doubt of the forgiuenes of them but to this ende that by the renuing of our praiers we may grow more and more assured that they are forgiuen Like as wee doe pray continually that the kingdome of God may come that is that it may more and more come though we know that God doth alreadie in some measure rule and raigne in vs by his word and holy Spirit and so in the first and third Petitions of the Lords Praier But that we may make all things as cleare as wee can touching this point yet one thing more and that is this Insomuch as God of his most aboundant grace forgiueth the sinnes of his children most freely perfitly for his Sonne our Lord Iesus Christes sake and so are we vndoubtedly to beleeue how coÌ„meth it then to passe that the faithfull doe suffer afflictions all their life long and that they die at the last Question as well as other men Can it be thought therefore that God doth perfitly forgiue sinne for our Sauiours sake seeing it seemeth that he retaineth the punishment still Answer God neither sendeth death nor any affliction at all vpon his children as punishments for any satisfaction touching the guiltines of sinne for the which our Sauiour Christ hath by his sufferings and death perfitly satisfied the iustice and wrath of God but onely of his fatherly goodnes he chastiseth them to very gratious ends and namely to send them to Christ and to further them in the way of their saluation So it is in deed 1. Booke page 234. c. to page 248. â— 2. Booke pâ—ges 295. 2â—â— And page 304. as it hath beene more fully laid open in the doctrine of Gods Fatherly Prouidence ExplicatioÌ„ proofe For all the afflictions or punishments for sinne call them what ye will which God laieth vpon his children to whom he forgiueth sinnes they are appointed and sanctified of God to further their repentance to exercise their faith and patience to nourish the reuerend feare of God in their hearts to make them more watchfull against sinne to bring them out of loue with this sinfull world to stirre them vp to a greater longing after the kingdome of heauen and to other such like gratious ends and purposes all which cannot proceede from any other cause then from the fatherly loue of God toward them And therefore they must needes be of another nature then those plagues and punishments are which God casteth vpon the wicked Yea the very nature of death is changed to the godly in that it onely setteth the soule free from a sinfull and corruptible body that it may mount vp to the kingdome of heauen and there be perfited among the soules of the faithfull departed before And touching their bodies also though they descend to the earth yet their very putrifying is but a preparation and as one would say a sowing of them against the day of the glorious resurrection which shall be as the day of a most ioyfull haruest to all the faithfull children of God These thinges thus inserted by the way let vs nowe returne to the second branch of the duties touching thankfulnes due to God for this so inestimable a benefit of the forgiuenes of sinnes For the proofe whereof see the example and practise of Dauid Psal 103.1.2.3 c. See also the example practise of Paul 1. Tim. 1.12.13 And Rom. 7.24.25 who in either place giueth great glory praise to God in this behalfe And that also by good reason For seeing it belongeth to God onely to forgiue sinnes therefore also doth the glory of forgiuenes belong to his diuine Maiestie For the third branch read Psal 116.1 c. I loue the Lord because he hath heard my voice and my praiers c. And Luk 7.47 c. She loued much saith our Sauiour concerning the sinfull woman there mentioned because many sinnes are forgiuen her For the fourth branch read Psal 13â— 4 Mercy is with the Lord that hee may be feared And Iohn 5.14 Behold thou art made whole saith our Sauiour to the sick man whom he had healed sinne no more lest a worse thing come vnto thee Read also 1. Cor. 6.15 And Iohn 1. Ep. ch 2.1 My babes these things I write vnto you that ye sinne not c. What things Euen this that the blood of Christ cleanseth vs from sinne c. as wee read in the former chapter And Ezek. 16.63 the vse of Gods mercy to Israel is noted to be this that the people might remember their sinnes and be ashamed c. The contrary neglect of Gods mercy is vehemently reproued Ier. 2.19.20 in these words The danger of not beleeuing this article Thine owne wickednes saith the Lord by his holy Prophet shall correct thee c. For of olde time I haue broken thy yoake and burst thy bonds and thou saiedst I will no more transgresse but like an harlot thou runnest about vpoÌ„ all high hilles vnder all greene trees c. Read also Ezek. ch 33.13 It is a most vnworthy absurd thing that any should so abuse the mercy of God in forgiuing them many great sinnes that they should thereby be the more licentious and bold to coÌ„mit sinne This doubtlesse is such a wickednes as God cannot but seuerely punish as the Apostle Iude doth vehemently denounce against such as turne the grace of our God into wantonnes For the fift branch read Luk. 6.36 Be ye mercifull saith our Sauiour as your Father is mercifull Ephes 4.32 Be ye curteous one to another saith the Apostle of our Sauiour and tender hearted forgiuing one the other euen as God for Christes sake forgaue you And Colos 3.13 Forbearing one another and forgiuing one another if any man haue a quarrel to another euen as Christ forgaue you euen so doe yee To speak generally Repentance is vsually in the holy Scripture ioined with Faith when forgiuenes of sinnes is promised or offered to poore sinners Neither doth our Sauiour Christ giue the one without the other Whereof also our Baptisme is iointly a signe and seale Act. 2.38 and cha 3.19 and cha 5.31 And Rom. 6.1 c. God forbid saith S. Paul that we should sinne that grace may abound Nay rather by how much God is more loth to punish vs yea rather more ready to forgiue vs as hee is by so much doe wee stand the more straitly bound
in that he saith that This mortall must put on immortalitie for he earnestly affirmeth though most faithlesly and heretically that Paul doth not speake these wordes of the earthly creature but of the liuing word c. These are the words of H. N. Verily saith he the mortall whereof Paul witnesseth is not any creature of the earthly flesh and blood but it is the liuing word and Beeing of GOD which in the beginning was immortall in the manhoode and is for our sinnes cause become mortall A most ignorant and hereticall blasphemie and a most manifest falsifying of the meaning of the holy Apostle Hitherto of the ground and warrant of this Article concerning the resurrection of the body from this one most notable and plentifull testimonie and confirmation of the Apostle Paul thus farre forth in this 15. chapter of his ◠Epistle to the Corinthians THere are store of other testimonies in the holy Scriptures to confirme the same vnto vs as an Article of faith vsually receiued euen from more ancient times and that no doubt according to the beliefe of the faithfull in the true Church of God frō the beginning of the world For like as for the confirmation of this Article to the christian Church our Sauiour Christ being vpon earth raised diuers out of their graues as we haue seene heretofore among the miraculous works which he wrought And after that againe the Apostles by his power did the like as Peter raised Dorcas from death to life c. So from the beginning God wrought some like miraculous works for the confirmation of the faith of his people therein in all ages that went before For as wee reade in the holy Story 2. Kings 13.21 A dead man touching the bones of Elisha reuiued and stoode vpon his feete Yea as God tooke away Elijah so long before that hee tooke Henoch away bodily into heauen for any thing we know to the contrary Abraham also considered that God was able to raise vp Isaak euen from the dead from whence also as saith the Apostle hee receiued him after a sort Heb. 11.19 And in the same chapter verse 35. The women receiued their dead raised to life as for example the widow of Sarepta her sonne at the prayer of Eliah and the Shunamite her sonne at the prayer of Elisha Other also as the Apostle saith further were racked and would not be deliuered that they might receiue a better resurrection The which may be exemplified from the answer of the mother of her seuen children martyred vnder Antiochus in the 7. chap. of the 2. Booke of Maccabees What the beliefe of Iob was we saw but a while since We may reade other testimonies Isai 26.14 and Ezek. chap. 37. the whole chapter In the which places the holy Prophets strengthened the faith of the people of God touching their returne out of captiuity by an allusion or argument taken from the resurrection of the dead as though they should haue said ye beleeue that which is a greater matter as a receiued Article of your faith and therefore let not your hearts doubt of this And more directly to this purpose the Angel of God testifieth to the Prophet Daniel the certainty of the resurrection of all flesh that is of the godly to euerlasting life but of the wicked to shame and perpetuall contempt Dan. chap. 12.2 And verse 13. he telleth Daniel himselfe that he for his part should stand vp in his lot at the end of his daies Thus wee may perceiue that the resurrection of the body hath beene receiued as an Article of faith not onely in the christian Church since the comming of our Sauiour in the flesh but also in the true Church euen from the beginning and in all ages among all true beleeuers vnto the time of the same his comming according to that which we reade Iohn 11.24 where Martha answering our Sauiour according to the common faith saith to our Sauiour concerning her brother Lazarus I know that he shall rise againe in the resurrection at the last day And Acts. 24.15 the Apostle Paul testifieth of the Iewes that they looked for the resurrection of the dead The meaning of the Article NOw after this large discourse touching the ground and warrant of this Article it followeth in the next place that you are to shew what the meaning of it is Question What therefore is the meaning of these wordes I beleeue the resurrection of the bodie Answer They teach me and euery true Christian to beleeue that according to the holy decree of God and for a publike declaration of his diuine iustice and hatred against sinne in the fight of all the worlde death is appointed to all so that euen the most godly by reason of that sinne which is yet in part abiding in them The meaning of the Article must die the naturall death which is a seperation of the soule from the body for a time wherevpon it followeth that the body returneth to the earth from whence it was taken those onely excepted who shall be found liuing vpon the face of the earth at the comming of our Sauiour Christ to iudgement yet for the worthinesse of the death and satisfaction which the same our Sauiour hath made to God for vs and by the effectuall working of his diuine power I doe beleeue that both I my selfe and also that all which haue died alreadie or shall hereafter die in the Lord shall at the last day be bodily raised vp to a most blessed and glorious estate our soules being vnited vnto them againe and thence forth so to remaine for euer and euer Ex. The proofe of all this we haue seene before Onely let vs briefly call to mind that which we read Heb. 9.27 28. As it is appointed to men that they shal once die and after that commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation Reade also Eccles 12.7 and 1. Thes 4.15 16 17. NOw let vs goe forward Question What promise of God haue you in the holy Scriptures The Promise that our bodies shall rise againe Answer We haue the promise of God prophetically set downe by the Prophet Hosea chap. 13. verse 14. alledged by the Apostle Saint Paul 1. Cor. 15.54 as it followeth thus in that chapter 54 So when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp into victorie Explicatiō proofe The holy Apostle doth fitly alledge the testimonie of the Prophet to this purpose And wee may likewise alledge all the prophecies of the olde Testament touching the resurrection of the body for the confirmation of the same promise of God in this behalfe But the fundamentall ground of this promise is that most gratious couenant which God hath made with Abraham Isaak
sauing Iustice herein is At full reueal'd to thee Repentance with the fruites thereof From liuely Faith that springs Repentance Within this Booke vnfolded is And many heauenly things To wit the chiefest Principles Of doctrine pure and sound Twelue Articles whereof we haue Articles of faith Of Faith from Scriptures ground The vertues of which pretious pearls So rare and knowne to few Are here found out and clearely laid All open to thy view One God Three Persons The glory of the Trinitie One God in persons three The Father Sonne and holy Ghost Presented are to thee The Father of Almightie power Father Creation The first among the rest His frame of world right glorious Is liuely here exprest Whose wise and holy Prouidence This mightie frame doth guide Prouidence Who all for all but most of all Doth for his Saints prouide His onely Sonne our onely Lord And Sauiour most deare Sonne Conception Birth Whose wonderfull Conception Whose like we doe not heare In wombe of Marie Virgin still By holy Ghost conceiu'd Yea borne and as all children be Into this world conuey'd Life Doctrine Miracles Sufferings Death His holy life his doctrine sweete His wonders strange and rare His bitter and his cursed death Here liuely painted are Buriall Descension Resurrection Ascension His buriall and power of death On him thus brought to graue His third daies resurrection Ascension eke we haue Sitting at the Fathers right hand Intercession His sitting at the Fathers hand In kingly Maiestie There making intercession For vs continually His coÌ„ming in the cloudes as Iudg Last iudgement With power and terror great WheÌ„ all the NatioÌ„s shal be brought Before his iudgement seate Euen thus our full redemption Redemption From sinne and paines of hell Wrought by the Son of God alone This Booke declareth well Next vnto whom on holy Ghost Holy Ghost Third Person we rely Who to his liuely members all All comforts doth apply These liuely members are dispers'd Catholike Church Throughout the world so wide In heauenly mansions some with Christ Are placed to abide All which make vniuersall Church A ioynt communion Communion of Saints Of Saints a holy fellowship One head and body one Forgiuenesse of sinnes Whose sinnes great offences are Forgiuen and discharg'd And so from wofull bondage they For euer are inlarg'd Their bodies at the day of Doome Resurrection of the body In honour all shall rise To be vnited to their soules Made holy strong and wise A life eternall liue they shall Life euerlasting In glory there to raigne All teares from eyes shall wiped be And neuer feele more paine These mysteries profound deepe Which reason cannot reach All plainely here vnfolded are This light Gods grace did teach Now blessed be that Lord our God And praised be his name Who by his spirit to seruant his Both heart and hand did frame In Iudgement sound with wisedome like In method plaine cleare This Volume large to finish quite All glorie most dâ—e to our one onely most wâ—se almightiâ— and euerâ—iuing God As now it doth appeare All le ts so oft all trialls great All doubts all feares all paine All ended are with comfort much A sweete contenting gaine Now Father deare we thee intreate Euen for thy Christ his sake To blesse this worke to those good ends For which we paines did take Euen for the glory of thy name And honour of thy Sonne By comfort of the holy Ghost Whereby it was begunne That we in faith may know thee Lord One God in Persons three To serue the here and after death To raigne for aye with thee Amen Richard Blackerbie Minister of the Word To the Christian Reader THey who haue taken no small paines for thee good Christian Reader doe intreate thee to take a little paines for them and also for thy selfe in mending with thy pen the typographical errata or any other escapes which God shall discouer vnto thee in thy Booke Fauourably considering this with thy selfe that in a worke of much and long busines of this kinde easily will many humane infirmities of the eye both of the body and also of the minde mixe themselues yea euen with the best and most carefull indeuours about the most holy and weightie things we haue to deale withall Such as in the compasse of the present labour are these which follow and as we hope very few beside of any great moment Such as they be we pray you to correct in manner as followeth In the Preface PAge 2. line 18 read populous for popular P. 7. l. 26. put out not In the Contents of the first Booke Page 1. line 21. for page read pages And line 26. for 109. 105. In the first Booke Page 3. line 19. for rightous read rigorous P. 10. l. 36. read worke And line 39. malitious P. 12. l. 3. please P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Epâ— for 3. P. 22 last line ad after disobedience these words many were made sinners so by the obedience P. 59. 5. lines of the â—orme page printed againe P 107. l. 3â— reade capacitie And P. 108. l. 14. grauitie P. 126 in the margine misericordia In the second Booke Page 2 line 8. a comma wanting afâ—er Iesus And line 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19. for would could And line 51. of Christ put out of P. 24 l. 34. read therefore P 26. l. 12. a more for more a. And line 21. read ch 5. for 3. P. 33. l. 36. 1. Tim 2. P. 35. l. 20. in Bardelauistae u. â— for n. P 47. l. 16. read and of the apprehension And line 20. read addeth for and. P. 50. line 2. for of our read of the birth of our â— 54 l. 48 loue is for hope And l. 56 they for we P 57. l. 19 of his for of the benefit of his P. 65. l. 8. by meanes of diete for any meanâ—esse of diete P. 69. 13. the most for his most P. 76. 41. put out 4. P. 78. 37. read appointed to a. P 82 35 behoofull for vs to P. 84. 1â— for 52. read 42. P. 90. 19. read for mouth may mouth that we may And P. 128. 24 for sodder soder And l. 35 for and giueth â—â—e giueth P 129. 50. read hypothesie for hypocrisie P. 150 1 for though reade because P. 153 19 put out or accusation and â— 2â— read all other as vvel in their superiour as inferiour places l. 21 alâ—o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24 â—aâ—e for haue and line 39. for who rather read whether P 160. 37. put our selfe P 164. 2. read though for according And P 165 1 two other for two vvorthie P. 16â— 38 And for At. P 167 41. read So perf tly obedient was he to God so perfitly louing c. P 17â— read pictured and 17 tell all my and 48. had done their P 183 23 for as read was P 184 20 for 28. read 2 8. P. 185 18. read haue my hope any way P 186 3 read not but he P. 189 l. 40 41 read so great mercy being so great and P 190. 55. read This first p 19 19 for then read euen p. 203 12. for are read we are p. 212 24 read him that And 213. 3 but halfe And 214 5. soule for sonn p 215. last line that euer they p. 227 49 read mighty And 232 37. seeing And 23â— scourge for scorne And 277 20. then by his And 291. 32 committing for omitting p. 335 51 read tutissiâ—am p. 340 39 read The comfort I say is c. And 141 l. 46. 47 thâ— the humanitie And 377 22 let goe And 503 32 for of read vpon 412 47 but a limme for but for a time p 430 line 2 occupâ—tion is for occasion l 6 occasion for ocupation p 432 20 thus for then p. 448 40 for selues the read selues to be the. And last â—ne though some more p. 450 54 read gardedst And 455 24 so the comming And 458 for them but read for them it cannot bâ— but And 459 13 first thing the. And 460. 39 minde all these things to p. 463 l. 4 renew p. 464 1 wickednesses And l. 28 Paul vâ—â—verse p. 476 36 coÌ„manded p. 483 39. Beth graâ—ijah p. 502 1 therefore p. 505 23 Laterane p 518 4 mercy p 524. last line read â—â—iritual for special p. 525 9 for very read verif ed. p. 529 6 Council p. 530 were into a. p 536 28 vehistahaui p 539 44 read yeâ—â—hough they be of the. for no not of the p 545 55 for of then read of these things p 551 7 read Iz el p 5â—2 20. read willingly â—alking in p. 563 28. for Gen. 8 read 19. p. 610 33. for of 21 read also of In that which remaineth such hath been the blessing of God that â—e trust very fewe escapes shall be found like vnto these And thus good Christian Reader crauing thy friendly assiâ—â—ance for the correcting of that which hath escaped vs we commend thee and all the holy labours of eâ—â—y of vs to the most gratious and honourable blessing of God our heauenly Father to the spirituall â—enefit of vs all by the most blessed and effectuall operation of the holy Ghost through Iesus Chriâ—â— our Lord. Amen Thine as their owne euen â—â—olly in the Lord. R. A. R. B.