high excellencie of his Person in that beeing the naturall Sonne of God hee cannot but be verie God of the same substance and God-head with the Father Beliefe in God the Sunnâ who is the onely Sonne of God our Lord It sheweth also the excellencie of his humane nature by reason of the personall vnion therof with his Diuine nature not onely infinitely aboue any the most excellent men but also euen aboue all the holie Angells of heauen Finallie it doth most clearely shewe vs the reason why the obedience sufferings of our Sauiour are of most infinit merit before God for vs and the whole Church ExplicatioÌ and proofe It is verie true and euen of it selfe most cleare to such as haue in them any light of the Spirit of God to discerne of spirituall and heauenlie things spiritually For what excellencie may be compared to the excellencie of the Sonne of God Yea of him that is the naturall Sonne of God according to the excellent declaration in the first ch of the Epistle to the Hebrews euen from the beginning to the end And againe ch 2.5 c. And ch 3.6 ch 12.34 25. c. But this hath beene sufficientlie confirmed in the proofes of the Deitie of the Sonne of God collected and set downe before Question Nowe in the last place what is the meaning of this that Iesus Christ the onely Sonne of God is called our Lord Answere This noteth the absolute soueraignety of his diuine autoritie ouer all creatures in somuch as all were created ây him but in speciall manner ouer his Church by the right of that redemption whereby hee hath recouered and purchased it to himselfe to the eternall saluation thereof ExplicatioÌ proofe I is true according to that 2. Pet 2.1 where the Apostle calleth him the Lord that hath bought vs. And that not with siluer and golde but with his most precious blood as the same Apostle hath taught before 1. epi 1. verses 18.19 Read also Cor 6.20 and ch â 23 Acts â0 28 Read also Iohn 3.35 and chapt 17.2 Matth 28 18. Rom. 14.9 And Mal 3.1 Now therfore from that which hath bene said for the interpretation of the particular titles wee may thâ more easilie perceiue what our meaning must be in the whole when we professe that we doe beleeue in Iesus Christ the onelie Sonne of God our Lord What is the summe of all laide together Question The meaning of all is brieflie thus much that wee are to beleeue in the second Person of the most holie and glorious Trinitie Answere the onelie begotten naturall Sonne of God that hee beeing verie true God and eternall life coessentiall coequall with the Father touching his diuine nature hath taken our humane nature and in this respect inferiour to the âather was from all eternitie appointed of God to be in one and the same Person verie God and verie Man the perfect Mediator Redeemer and Sauiour of the whole Church Of the which euerie faithfull Christian is to beâeeue himselfe to be a member and that our Lord Iesus Christ the Sonne of God is particularlie his Redeemer and Sauiour as well as any other It is true Euerie true Christian must so beleeue as he may say in some measure of truth Explication and proofe with Iob I beleeue that my Redeemer liueth And with the Apostle Paul I am perswaded that neither death nor life c shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom 8.38.29 The reason why euerie Christian must in some measure beleeue this is for that euerie one must liue by his owne faith according to that Hab 2. Rom 1.17 The particulars of this answere haue beene alreadie prooued and therefore it is not necessarie that wee should set downe the proofes againe at this time Onelie let vs here summarilie call to minde and consider thus much in this place that beside the mysterie of the second Person of the holie Trinitie distinct from the Persons both of the Father also of the holie Ghost ând yet remaining neuertheles one in nature and substance with them wee haue this other great mysterie to know to beleeue concerning the same the Sonne of God our blessed Lord and Sauiour that ther is a Personall vnion of the humane nature to the Diuine according to that holy acclamation of the Apostle Paul Great is the mysterie of godlines God manifested in the flesh c. Beliefe in God the Son both God and man in one diuine person of a meâiâtor betwixt God and man Concerning the which mysterie we haue seene also The ground and warrant of it that it is religiously to be obserued that like as the distinction of the Persons in the holy Trinitie hindereth not the vnitie of the blessed Godhead though euery one doe entirely and constantly retaine their incommunicable properties so neither doeth the distinction of the two natures in our Sauiour Christ the Sonne of God in that he is both God and man hinder the vnitie of the Person of the Mediator albeit either nature remaine entier in it selfe and do hold their seuerall properties incommunicably agreeing to either nature without all commixtion or confusion or any other inconuenience For the diuine nature of our Sauiour abideth alwaies infinite incomprehensible almighty knowing all things euery where present c. But the humane nature how highly soeuer it be dignified and aduanced by the Personal vnion with the diuine yet it is still both finit in substance and also in euery qualitie or vertue yea euen since it hath beene glorified in heauen in that it is not neither can be euery where present neither almightie c. as the diuine nature is Neuertheles we are yet againe to keepe in minde that although either nature doe abide for euer thus distinct yet the Person is neuer but one and the same neither dis-ioyned in nature nor seperate in the least distance of place since the verie first moment that the Personall vnion was made in the wombe of the Virgin For wheresoeuer the humanity is hath beene or shall be there the diuine nature is hath beene and will be alwaies present though the humane nature neuer could nor can be present in all places at once as the Godhead is as our Sauiour himselfe giueth to vnderstand Matth. 26.11 conferred with chap. 28.20 And Reuel 2. verse 1. And furthermore let vs in no wise forget that without any contradiction to distinction of the natures and onely to note the most neare and inseperable coÌiunction of them in the vnion of one and the same Person diuers speeches are vsed in the holy Scriptures which though as they may seeme somewhat coÌfusedly yet in truth they do very elegantly attribute the same things to either nature by an vnproper or tropicall communicating of the proprieties Tropus Veteribus idiomatoon coinonia dictus as learned Diuines haue of ancient times heretofore and euen
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâle named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌnot stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
in the scriptures of the old testament the name of this citie Nazareth is not mentioned by this name no nor yet at all by any word comming neare vnto it among those cities which are rehearsed Iosh 19.10 c. to be in the lot of the tribe of Zabulon wher this citie is situated yet in the Hebr writings of the ancient Iewes as it is obserued by sundry of our learned writers this name of the city Nazareth also of the citizeÌs therof are writteÌ with the letter Tsadi as Notzera or Notzerath for the city Notzerim or Notzerijm for the citizeÌs not with zain as the word which noteth one seperat to God or a Nazarite according to the ceremonial prescript of Moses law is alwaies writteÌ in the old Test And it is the more likely also because it is certaine from this place of Matth many other places in the new Testament that our Sauiour hath this denomination from the citie and not from the rite of Nazaritisme Matth 21.11 Mark 1.24 Luke 4.34 Iohn ch 19. ver 19. Act. 10.38 Read this point most exactly discussed at large by M. F. Iunius in his 8. Paralell Hetherto of the education life of our Sauiour Christ for that time wherin he sucked the breasts of his Mother after the manner of other babes sucklings according to that saying of the woman Luke 11.27 Blessed are the pappes that gaue thee suck thenceforth vntil he was about foure yeres old And therwith all of the place appointed by God himself for his further education leading of his life in subiection to his naturall Parents I meane to Marie his naturall Mother and to Ioseph his Father in Lawe as we vse to speake vntill hee came to the age of thirtie yeares as was said before NOw it followeth that we proceed from the fourth yeere to consider of the education and life of our Sauiour till he came to be twelue yeeres olde Question What ground and warrant haue you for this Answere The holie historie hereof is continued by the Euangelist Luke chap 2. verse 40. Question Which are the Euangelists wordes rehearse them Answere And the child grewe saith hee and waxed strong in Spirit and was filled with wisdome and the grace of God was with him Explication and proofe Thus indeed is the holie historie to be continued froÌ that which was before rehearsed out of the Gospell written by S. Matth. For howsoeuer in the former verse that is in the 39. of the 2. ch of S. Luke it might seeme as if the returne of our Sauiour to Nazareth immediatlie after the Purification of the Virgin Marie his Mother were there intended by the Euangelist yet the light of the historie it selfe sheweth plainly that the carrying of our Sauiour into Aegypt his returne backe againe into the land of Iuda and Israel is to be interposed and borrowed from the Euangelist Matth as hath alreadie bene inserted Now therfore that we may proceed in the orderlie course of the holie Storie as it is continued by S. Luke we haue the report of the education and life of our Sauiour Christ for the space of about 8. yeere It is a verie briefe report in deed but verie full of right excellent and worthie matter aboue that which might be said at any time of anie other childe concerning the like time of their childe-hoode Yea so that euen that which may seeme to be most vulgar and common Beliefe in God the Son who was born of the Virgin Marie concerning the bodily and naturall grouth of our Sauiour which is concerning all children to be accounted a blessing yet concerning our Sauiour it ministreth a farre more blessed consideration in that it is most behoofull for vs and the whole Church of God to be perswaded both of the truth of his humane nature and of his being in our very naturall estate and condition in all things sinne onely and alwaies excepted And beside it doth by so much the more magnifie the blessing of God in this respect insomuch as no tossing to and fro nor by meanes of diet or any thing else could hinder the same But beside these obseruatioÌs belonging to the body bodily estate of our Sauiour there are three other things of special note testified reported vnto vs. First more generally that he waxed strong in Spirit Secondly that he was filled with wisedome Thirdly that the grace of God was with him Here therfore let vs pause a little while to examine these memorable points And first of all it is meete that wee should thus conceiue in our mindes that the most excellent things which may be attributed to any childe of greatest towardnes yea or to any men of yeares for the praise of Gods grace in them are ascribed here to our Sauiour Christ while he was yet a childe in a most excellent degree and measure For euen to speake of men though other of the seruants of God adopted in Christ the onely naturall Sonne haue beene strengthened in the Spirit of weake being made strong Hebr. 11.34 filled with the holy Ghost and wisedome as it is said of Stephen and other Act. 6.3.5 and that God was with them as it is written that he was with Moses with Ioshua with Dauid c. And though Ieremie the Prophet and Iohn the Baptist were sanctified to their ministerie euen from the wombe yet none were euer so sanctified and strengthened in the Spirit so replenished with wisedome and all grace as our Sauiour was euen in his young and tender yeares yea euen from the wombe and in the wombe so farre as was meete to the perfitting of euery time of his age and as might best agree to the present estate and euery occasion falling out therein The reason of which perfection alwaies according to the encrease grouth of yeares yea of day after day and of euery moment one after another was the vnion of the diuine nature with the humane in one and the same Person after a most neare and vnsearchable manner And yet so as God would plainly let vs vnderstand euen by these increases of wisedome and grace that there was from the beginning of the vnion a distinction of the humane from the diuine which cannot admit any increase of wisedome or strength or any other either bodily or spirituall quality or grace The vse of all is this among other things to teach vs to conceiue most honourably of our Sauiour euen from his childhood and throughout the same yea euen from his infancie and birth aboue all that reckoning we may or can possibly make of any the most honourable Persons Princes children or Kings themselues the greatest in the whole world NOw let vs proceede to that which is set downe for the declaration of his most excellent profitting in spiritual wisedome and in all heauenly grace at the twelfth yeare of his age Question Where is that part of the holy storie set downe vnto vs Answer It
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenââe while they liued in th s world or else they are such as their torments doe augment by reason of thâir wicked dispâsition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and âaith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ iâ alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
And when I say that wee must haue ground and warrant from the holy Scriptures it is to be vnderstood that in this Question we must haue a speciall respect not onely to the best translations but also euen to the originall text of the Hebrew in the old Testament and of the Greeke in the New For by them of necessitie specially by the Hebrew which the Greek followeth must both the Latine and English and all other Tongues yea the hearts also of all Christians of euery Nation and language be ouer-ruled Let vs therefore examine this point ANd first touching the word to Descend Which are the diuers significations thereof Question Answer First and most properly it signifieth to remoue the body or to come downe bodily from the higher place to the lower But in a borrowed vse of speech when it is referred to man it signifieth an alteration or change of a mans former more comfortable and prosperous estate or condition to a contrarie or very differing estate either of soule or body or any other way without any bodily mouing at all And sometime againe when it is in a borrowed signification referred to God it noteth the manifestation of his diuine presence without any either alteration of estate or motion of bodie from place to place Explication It is true So we reade 2. King 1.4 where according to the first signification Elijah willeth the Messengers of Ahaziah King of Israel to tell the King that he should not come downe froÌ the bed on the which he was gone vp but should die the death And in the same cha verse 8. the messengers of the King say to Elijah sitting on the top of a mountaine O man of God the King hath commanded that thou come downe And againe verse 11. In the which chapter also fier is said to come downe from heauen at the prayer of Elijah And in many other places the raine is said to descend or come downe from heauen And on the earth the running of it from the higher ground to the lower is called from the same word a descending The like is the vse of the Greeke word caterchomai and also of catabaino either of them signifying to descend or come down as we may see Matt. 17 9. As they came downe from the mountaine catabainonton compared with Luke chap. 9.37 And as they came downe from the mountaine catelthonton So Iames chap. 9.17 Euery good gift commeth downe from the Father of lights catabainon And chap. 3.15 This wisedome that is bitter enuying c. descendeth not from aboue Ouc estin anothen caterchomene And Matt. 7.25.27 catebe e broche The raine fell or descended c. Secondly in a borrowed vse the same words being referred to man signifie the extreame alteration and change of a mans estate from that which was prosperous and comfortable as was said to that which is aduerse and greeuous As Deut. chap. 20. verse 20. Thou shalt make forts against the Citie that maketh warre with thee vntill thou subdue it Word for word vntill it descend that is vntill it be ruinated and so caused to humble it selfe and to stoupe downe vnto thee as some not vnaptly doe expound it And thus it is said of the wicked Iewes themselues Their glory shall descend And man shall be brought downe but the Lord of Hostes shall be exalted Isai 5.14 15 16. And concerning the King of Babell Thy pompe is brought downe the word is caused or made to Descend Isai 14.11 And verse 15. Thou shalt be brought downe or made to descend to the graue to the sides of the pit And chap. 63.6 The Lord speaking of his enemies saith I will treade downe the people in my wrath and make them drunken in mine indignation and I will bring downe their strength or cause it to Descend to the earth And Ezek. 30.6 The pride of the power of Aegypt shall descend or come downe Likewise Zech. 10.11 The pride of Ashur shall be cast downe or caused to descend and the scepter of Aegypt shall depart away And for affliction of soule noted by this word reade 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth downe or causeth to Descend to the graue and raiseth vp c. Likewise when Dauid praiseth God for that he had brought his soule out of the graue and reuiued him from them that goe downe or Descend into the pit he acknowledgeth that his soule was before as it were Descended into the pit that is exceedingly troubled and distressed And so againe Ps 71.20.21 and Ps 86.13 But of this more afterward Wee also in our owne language vse to say of one that is fallen from prosperity to aduersity from a rich or honourable estate to a base and poore degree that such a one is greatly come downe We vse the word also of Descending in a contrary sense to note the noble parentage or stocke of the which one is descended or come But of this enough Let vs now proceed from mans descending to the descending of God This as was said doth onely note the speciall representation of his diuine presence without any moouing of himselfe from one place to another For seeing the godhead filleth all places yea comprehendeth all places but is comprehended of none it must needes be so vnderstood As namely where it is said that he descended vpon Mount Sinay Exod. 19.18.20 And Psal 18.9 Isa 46.1 2 3 4. Hab. 3.3 through the whole praier of the holy Prophet coÌteined in that chapter Like vnto this was the descending of our Sauiour before he tooke our nature Gen. 18.20.21 And the descending of the holy Ghost at the baptisme of our Sauiour Christ For the Deitie it selfe to speake properly of the person of the Son or of the person of the holy Ghost did not descend but onely manifested their speciall presence in that manner and by those bodies which they did for the time assume and take But as touching the Sonne of God our Lord Iesus Christ there is yet a more speciall reason of his appearance in our humane nature by his incarnation insomuch as therein he vnited the same our humane nature to his diuine nature in a personall vnion to continue firme and indissoluble for euer in which respect he saith most particularly most properly of himselfe Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Neuerthelesse our Sauiour Christ euen in these words also must needes be vnderstood to speake figuratiuely and in respect of the great mystery concerning the vnion of two natures in one person attributing that to both which is onely proper to one For the Deitie of the Sonne of God did no more descend by locall mouing from one place to another then the humanity was then in heauen when he spake these words to Nicodemus or could afterward ascend vp to heauen but by bodily motion Onely the descension of the Deitie must be vnderstoode of
Rom. v. 8 9. c. to the end of the ch Where he sheweth at large that the obedience of our Sauâ by reason of the excellencie of his person perfection of his sufferings was of more excellent vertue to saue all that doe truly beleeue in him then the transgression of Adam was of force to condemne and destroy them And thus the historie of the manifold and most grieuous sufferings of our Sauiour Christ is in it selfe a reall confutation of all mans merit or satisfaction for himselfe For why then should our Sauiour haue suffered so as he did That which the aduersaries of the most free grace of God say that our Sauiour hath merited this for vs that we should be worthy in him to merit for our selues it is an vtter peruerting of the most holy vse and ende of his sufferings which is the glorie of the grace of God toward vs. And it is also a most subtile and mischieuous inchantment of the Diuel to puffe men vp in the greatest pride vnder a colour of the greatest and most holy humilitie that may be But here seeing we are according to the course and order of our inquirie to consider of the meaning of the Articles of our faith concerning the sufferings of our Sauiour though in the opening of the historie thereof this hath alreadie in some measure beene performed Yet to the end all things may be made something more plaine and familiar concerning this so great and weightie a part of our faith let vs purposely call to mind and set downe such obseruations as being laide together may be a further helpe hereunto Question Which may these obseruations be Answer First of all we are most earnestly and with all holy reuerence to consider that which was euen now mentioned to wit the most high and incomparable excellencie of the Person of him that suffered in that he is the most glorious and onely begotten Sonne of God full of grace and truth Secondly that no one part or parcell of the sufferings of this most worthy and excellent Person fell vpon him but by the foreknowledge and determinate counsell and appointment of GOD and that euen in most perfect wisedome iustice and mercie And therefore also we are in the third place to consider that the same most excellent person hath in euery part of his sufferings to deaâe not so much with the extreame iniustice and malice of men as with the most iust displeasure and wrath of almightie God fiercely bent against our sinnes Fourthly we are to consider that all his sufferings in the times of his speciall passions were in their owne nature and kinde extreamly grieuous and dolorous chiefely those which did more immediately befall his most holy and righteous soule Fiftly that he had a true sense and feeling of them alwaies and that at his death he indured the vttermost smart and dolour of them drinking as it were the full cuppe of Gods bitter anger euen dregges and all Sixtly that he of his vnspeakable loue willingly indured them all for our sakes and the rest of Gods elect though we were all of vs vtterly vnworthy to be any thing at all respected of him Seuenthly that the fruite and benefite of his sufferings is infinite and vnspeakable on our behalfe Finally the manifold vertues of our Sauiour Christ are diligently to be considered of vs throughout all his most grieuous sufferings as of a most perfect paterne of all wisedome holines righteousnes faith loue patience meekenes magnanimitie and of all other vertues of most gracious behauiour from the beginning to the end of them all Explication and proofe All these things are most worthy to be reuerendly considered of vs. And first of al touching the most high peerelesse excellencie of our Sauiour euen in our humane nature we may call it to minde from that which hath beene declared before concerning the vnion of the humane nature with the diuine in one Person of a mediator In which respect he must needs be euen in the nature of man higher then all creatures both men and Angels whatsoeuer He was euen here vpon earth in the time of his humiliation greater then the Prophet Moses Heb 3 1 2 3 4 5 6 Greater then the Prophet Ionas or any other of the Prophets Mat 12.41 Greater then Aaron the high Priest yea no doubt infinitly greater then Melchisedek that princely high Priest Heb. chap. 7. Greater then king Dauid for he was Dauids Lord Psal 110.1 Mat. 22 41 c. Greater then king Salomon Mat. 12 42. He is the King of Kings and Lord of Lords Reuel 19 16. Nâither is any or all the Angels of heauen to be compared with him Heb. 1 4. He alone aboue all comparison is the annointed of God in the same chap. verse 9. The light of the Gentiles and glorie of all Israel Luke 2 52. Whence it is also considering the extremitie of the sufferings and debasing of so high and holy a Person that his sufferings are before the diuine maiestie of God of infinite merit and of a propitiatorie and satisfactorie value for vs and that by suffering a finite space of time he being eternall and infinite hath deliuered vs from that eternall destruction which our sinnes haue deserued Yea and that the sufferings of him though one alone hath preuailed to the iustifying of infinite thousands from the beginning of the world to the end of the same Secondly that no part of the sufferings of our Sauiour fell vpon him at aduenture or by hap-hazard as we doe vse to speake but by the foreknowledge and determinate counsell of God a sufficient proofe was alledged euen now And we may read the same confirmed againe Act 4 27 28. For doubtles say the Apostles against thy holy Sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together To doe whatsoeuer thy hand and counsell had determined before to be done And I Pet. 1.19 20. Christ a lambe vndefiled and without spot which was ordained before the foundatioÌ of the world but was declared in the last times for your sakes And Reu. 13 8. The âambe slaine from the beginning of the world To wit in the purpose of God and as touching the vertue and effect of it to all that beleeued the promise of his appearing The Euangelists also and our Sauiour himselfe in the historie of the holy Gospell doe make it plaine from point to point that the prophesies which God vttered by his holy Prophets concerning the sufferings of the Messiah were fulfilled in him Read ye neuer in the Scriptures saith our Sauiour Mat 21.42 The stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruelous in our eyes And chap 26 31. He saide to his disciples All of yee shall be offended by me this night for it is written I will smite the shepheard and the sheepe of the
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâm heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are ãâã beleeue not onely in the Sonne of God the second Peâson of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌd from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâearse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ Disciples Wherein he doth before haâd most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâch of ou Sâuiour giue plainely to vnderstand in that âe saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâeeue in God Beleeue also in me As though âee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâly manifested and confirmed tâereby vnto you In the meane while alsâ sâe hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
is no other Sauiour but God as GOD himselfe doth very often affirme by his holy Prophet Isaiah And likewise in manie other places of the holie Scriptures But that wee may see into the ground of this mysterie more cleerely let vs more particulaâly inquire after some proofes first that our Lord Iesus Christ the Sonne of God the second Person in the blessed Trinitie iâ GOD. Secondly that hee is man And thârdly that hee is in the vnion of the humane nature to the diuine one diuine Person both God and man and so a meet Meâiâtor betwixt God and man Question Fiâst therefore what proofe haue you that our Lord Iesus Christ the Sonne oâ God is very true God Ans The proofes as I haue learned are diuers First those testimonies of holy Scripture which doe attribute the very name of God as of right belonging vnto him Secondly those that ascribe the essentiall attributes or proprieties of the diuine nature vnto him such as are eternitie omnipotencie infinitenes of wisdome perfection of Iustice and mercy and such like Thirdly such as ascribe the workes of the Deitie vnto him to wit the workes of creation the workes of gouernment generally ouer the whole world and more specially concerning the Church of God Fourthly such as shewe that the same duties of spirituall worship and honour are due to him which are onely belonging to God namely faith hope praier thankesgiuing c. These proofes doe euidently declare and very sufficiently warrant vnto vs the Deitie and Godhead of our Sauiour Christ And first that the holy Scriptures doe attribute the name of God as of right and not in way of resemblance belonging vnto him it is manifest by many places of holy Scripture Question Which are they Answere In the beginning of the holy Gospell written by Saint Iohn it is expressy affirmed that our Sauiour Christ there called the essentiall and eternall word is very God And in the end of the first Epistle of the same Euangelist that he is very God and eternall life Likewise the Apostle Paul Rom 9. verse 5. Christ is God ouer all to be blessed for euer Amen Explication and proofe These are very manifest testimonies indeedâ And there are many other like to these both in the olde Testament and also in the newe Namely Isai 9.6 The mightie God as God the Father callâth him And Psalm 45.6 conferred with Heb 2.8 O God thy throne is for ââer and euer And Psalm 97. verses 1.7 confârred with Heb 1.6 The Lord âhe word is Iehouah reigneth c. And let all the Angels worship him Likewise Psalm 102.25 conferred with Heb 1.10 Thou Lord in the beginning hast established the earth c. And Psal 104.4 conferred with Heb 1.7 where that which is saide of the Lord God in respect of his creation and gouernment of the Angels is attributed to our Lord Iesus Christ But of this sort of testimonies wee shall haue occasion to collect them when wee come to the workes of the Deitie attributed to our Sauiour Christ In the meane season this is plaine both from the one sort of testimonies as well as from the other that the name of God is properly and essentially ascribed to our Sauiour Christ Now let vs come to see some proofes that the essentiall attributes of the diuine nature be likewise ascribed vnto him And first of all concerning eternitie Question What proofe haue you that it is attributed to our Sauiour Answere We haue a manifest testimonie of it in the 8. chap of the holy Prouerbes of King Salomon from the 22. verse of the chapter to the 27. Where he doth in a holy figuratiue speech describe the Sonne of God vnder the name of the wisedome of God speaking thus The Lord hath possessed me in the beginning of his way I was before his workes of olde I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten when there were no fountaines abounding with waters Before the mountaines were setteled and before the hilles was I begotten He had not yet made the earth and the open places nor the height of the dust in the world The wisedome here spoken of by Salomon or rather he which spake vttered these holy words by the tongue and penne of King Salomon must needes be the eternall wisedome of God a Person distinct from the Father like as Paul the holy Apostle calleth our Sauiour Christ the Son of God the wisedome of God 1. Cor. 1.24 And in the same place also the power of God according to the further description of King Salomon in the place before alledged as we shall haue occasion to repeate afterward But for the present let vs here call to minde that there are many like testimonies for proofe of the eternall Godhead of our Sauiour As Isaiah chap. 9.6 The father of eternitie that is to say he that being eternall in himselfe and without beginning together with the Father is the author of eternitie to the Church insomuch as though it haue a beginning yet it shall neuer haue end For vnles he were eternall and without beginning he could not establish any thing to haue an eternal continuance And therfore it is further said Col. 1.17 He is before all things and in him all things consist And Hebr. 7.3 that hee hath neither beginning of his daies nor end of his life And Reu. 1.8 that he is Alpha and Omega the beginning and the ending who is and who was and who is to come euen the almightie The which almightie power of his is further argued from the works of the Deitie attributed to him as we shall haue occasion to obserue anone Question Now what proofe haue you that our Lord Iesus Christ the sonne of God is in that he is God infinit in maiestie and greatnes euery where present and filling all places Answere This may be perceiued by his owne words Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And againe Behold I am with yee alway vntill the end of the world Matth. 28.20 And by that which the Apostle saith Ephes 3.17 Christ dwelleth in the hearts of the faithfull by faith ExplicatioÌ and proofe These and such like speeches may well warrant vnto vs the vbiquitarie or euery-where-presence of the Deitie of our Sauiour howsoeuer his humanity was and is limited and circumscribed in his proper place For otherwise he would not haue said that hee was in heauen while hee was here on earth c. But seeing our Sauiour is not onely infinite in diuine Maiestie and greatnes but also in all diuine perfection let vs see some proofes of it And first more generally and then in some particulars Question First therefore what proofe haue you for the diuine perfection of our Sauiour more generally Answere In the sixteenth chapter of the Euangelist Iohn verse 14. our Sauiour himselfe
to our Sa Christ the Sonne of God as well as to the Father and seeing also as was declared before this that both the essentiall name of God all the attributes of the Godhead are likewise ascribed vnto him it is out of all question that hee is together with the Father and the holie Ghost verie true and eternall God The same may be furthermore confirmed because as was answered the same duties of diuine worship and honour belong to the Sonne which are due to the Father But we will deferre to speake of this proofe vntill we come to speake of the Duties according to the appointed course and order of our inquirie IT followeth therefore heere in the next place that according to your answere in our entrance into this discourse you shew some proofes that our Sauiour Christ beeing thus very true God is likewise verie true Man And also that hee beeing both God and Man in one diuine Person is a mediator betwixt God and Man Question What proofe haue you for these pointes Answere Hee is in respect of his humanitie oftentimes called the Sonne of man yea he so speaketh of himselfe as it is vsually recorded in the holie Gospell The same also is plainely testified Iohn 1.14 Galat 4.4.5 Philip 2.6.7 1. Timoth 3.16 2.8 1. Iohn 11.2.3 And furthermore the Apostle Paul in his first epistle to Tim chapter 2. verse 5. writeth thus There is one God and one Mediatour betweene God and man which is the man Christ Iesus ExplicatioÌ and proofe These are verie plaine proofes so that wee neede not at this time make anie longer staye vppon these pointes And the rather because much of that which hath beene saide alreadie hath prooued them and all that followeth to be spoken concerning the articles of this parte of our beliefeâ touching the Sonne of God the second Person of the holie Trinitie will be in effect nothing else but a further and more full clearing of them And first the titles expreslie attributed to our Sauiour Christ in the articles of our beliefe will bring great light vnto them Question Wherefore let vs first of all consider of them Which are they Answere They are these foure First Iesus Secondlie Christ. Thirdlie the Sonne of the Father Fourthlie our Lord. Explication and proofe So in deede doe the wordes of the Creede followe And in Iesus Christ his onely Sonne our Lord. That is to say As I beleeue in God the Father Almightie c. So doe I likewise beleeue in Iesus Christ his onely Sonne our Lord. In the which titles there are two principall things to be considered First the most diuine Person consisting both of the diuine and humane nature secondlie the most holie office of the same person These first two Iesus and Christ may be vnderstood more specially to concerne his office The former from the effect which is saluation the latter from the cause in that hee is called Christ or the appointed of God as will further appeare when we come to the interpretation meaning of the titles Of the which the other two may be vnderstood as more speciallie to concerne his Person The which in regard of the most high Diuine excellencie of it considered by a relation to the first person of the holie Trinitie is called The onely Sonne of God in a relation to his Church is called our Lord as one hauing the soueraignetie ouer it in speciall manner and of most due right belonging vnto him It is most true that there are many other Titles vsed in the holie Scriptures to describe vnto vs what manner of one our Sauiour is And namely Isai ch 9.6 there are fiue more set downe then are here mentioned of the which also wee haue partly considered Wonderfull Counseller the mightie God the euerlasting Father not in person nor naturallie but in a metaphoricall or borowed phrase of speech to note his tender and constant care of his Church the Prince of peace The perpetuitie and eternitie of whose Kingdome is likewise laied forth very notablie in the next verse In which respect also in the 19. chapter of the Reuel verse 16. Hee is called The King of Kings and the Lord of Lordes And in the same chapter verse 13. The worde of God Beliefe in God the Sonne who is Iesus And there are diuerse other in the three first chapters of the same booke as wee haue partlie seene before The which titles also haue bene spoken of at large in a Sermon to that purpose The vse of which doctrine that we may learne to applie to our selues let vs diligentlie consider what M. Caluin writeth verie notablie to this ende So often sath hee as any doubt ariseth and wee can see no issue c. Let it be a sufficient reliefe that he is Wonderfull and hath both waies and power to helpe aboue all that we can conceiue or beleeue When counsell shal faile vs let vs call to minde that he is the counseler When strength faileth that he is mightie and strong Whensoeuer wee are assalted with renewed feares and shall see manie deaths at hande let vs staye our selues vpon his Eternitie whereof hee is not without cause called the Father and hereby let vs learne to alaye all the miseries of this life And against all inward tempests troubles of conscience let vs remember that Christ is the Prince of Peace who caÌ easily calme all troubles defend vs against Satan hell itself But let vs now make our speciall inquiry coÌcerning these foure which are meÌtioned in the articles of our beliefe that according to our appointed order First therefore Question what ground haue you that the Sonne of God is to be beleeued in as in Iesus Answere In the first chapter of the Euangelist Luke verse 31. the Angel Gabriel sent from God to the virgin Marie saith thus vnto her Thou shalt conceiue in thy wombe and beare a Sonne and thou shalt call his name IESVS Explication and proofe The reason why this name was thus appointed by God to be giueÌ to our Sauiour was because he should in the most powerfull effect answere to his name Yea because hee had already bene such a one to his church froÌ the beginning For all saluation was alwaies through him alone And therfore also the Angel was sent likewise to Ioseph afterward with the same message saying Thou shalt call his name Iesus Matth 1.21 This title is most vsuall in all the writings of the newe Testament speciallie in those of the Euangelists Question The second title is Christ What ground haue you for that Answere In the 41. v of the 1. ch of the Euangelist Iohn We haue found the Messias saith Andrew wâi h is as the Euangelist saith the Christ. And in his 1. epi ch 2.22 Who is a liar saith the same Euangelist but he that denieth that Iesus is Christ ExplicatioÌ proofe Messias is in deed by interpretation out of the
reuerend attention to the word of God lest at any time we should be any way dangerously peruerted and turned aside from the true faith of the Sonne of God our Lord Iesus Christ ãâ¦ã God the Son who was coÌceiued by the holy Ghost The which holy care and manifold great grace God of his infinite mercy The grouÌd of the article and very rich grace grant vnto vs all for Iesus Christ sake Amen And thus hauing inquired more generally into the doctrine of our Christian beliefe in the second Person of the holy Trinitie according to these titles attributed vnto him Iesus Christ the onely Sonne of God our Lord it followeth nowe that wee are to proceede to make our more particular inquiâie concerning the manner howe it came to passe that the same second Person of the blessed and glorious Trinitie the Sonne of God was incarnate and tooke the nature of man and thence-forth to consider of his holy natiuitie and birth and so of all that hee hath wrought and suffered for our redemption and saluation as it followeth further in the Articles of our beliefe Beliefe in God the Sonne who was conceiued by the holy Ghost Question WHat therefore is next set downe in them Answere It followeth thus in the next place Who was conceiued by the holy Ghost Question It doth so in deede But what ground of holy Scripture haue you to warrant your faith in this point of your beliefe Answere We haue a sure ground and warrant for it in the first chapter of the holy Gospel written by S. Matthew verses 18 19 20. ExplicatioÌ and proofe This mysterie of the conception of our Sauiour was reuealed from God by the message of an Angell to the Virgine Marie first before he was conceiued in her wombe as we read Luk. 1.31 Thou shalt conceiue in thy wombe and beare a Sonne and shalt ca lt his name Iesus saith the holy Angell And chap. 2.21 the Euangelist Luke remembreth againe that this was spoken by the Angell before our Sauiour was conceiued in the wombe But after the conception it was likewise vpon a speciall occasion reuealed to Ioseph by the Angell of the Lord before the birth of the child as the Euangelist Matthew reporteth in the place by you alledged Let vs heare his words Question Which are they Answere When as Marie the mother of Iesus Christ was betrothed to Ioseph before they came together she was found with child by the holy Ghost Then Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away secretly But while hee thought these things behold saith the Euangelist the Angell of the Lord appeared to him in a dreame saying Ioseph the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holy Ghost This testimonie may not vnfitly be alledged in the first place here though in order of time it followed that other in the first chapter of S. Luke because that may more fitly be reserued till wee come to speake of the Promise of this conception to the benefit of vs the whole Church of God Vnto the which time also we will reserue that which is to be obserued more fully concerning this point Explication and proofe Neuerthelesse here we may not neglect the testimonie which was giuen of it the second time and that by the message of a holy Angell vpon such an occasion as serueth notably to confirme the truth of this great mysterie that our Sauiour was conceiued by the holy Ghost in the wombe of the virgine Marâe she remaining still a virgine For seeing both Marie and Ioseph were verie chast and godly persons and minded not to come to the mariage bed till they should be married though they were alreadie betrothed as Ioseph for his part is cleared in that it is testified of him that hee was much troubled at Maries conception Belâefe in God the Sonne who was conceiued by the holy Ghost so soone as he perceiued it to be so and Marie also The meaning of the wordes cannot be accused of Ioseph nor iustlie suspected of him to haue dealt vnfaithfullie and vnchastlie against him And therefore though hee were a iust man and hated sinne yet hauing a secrete perswasion of Maries innocencie and partlie it may be giuing credit to the strangenesse of that defence for herselfe which it is likely shee did at the least insinuate and secretelie lispe out vnto him hee durst not once thinke of vsing any hard course against his Spouse but onely thought to put her away secretlie and to leaue the iudgement of so great a secrete to the Lorde himselfe By all these considerations in the best probabilitie that wee might alledge but in way of certaine demonstration from the testimonie of the holie Angell and by the full satisfaction of Ioseph against all feare and doubfull distraction about the matter the article of the Conception of our Sauiour by the holie Ghost in the wombe of the blessed Virgine is vndoubtedlie confirmed vnto vs. Of the which because as was before determined wee shall haue occasion from the other testimonie of Saint Luke to consider more fullie from the example of the Virgine Marie herselfe when wee come to the Promise Wee will content our selues to haue spoken onely thus much at this time and so come to the meaning of the Article WHat therfore I pray you is the meaning of these words that our Sauiour Christ the Sonne of God Question was conceiued by the holy Ghost of the Virgine Marie Answer To the vnderstanding of these wordes three things are to be knowen and well considered of as I haue bene taught Let it be so which are they Question The first is this that the Sonne of God was by the power of the holie Ghost made verie true man Answere in that hee tooke our nature of the substance of the Virgine and so was of the true seede of Dauid and made fleshe of a woman in the fulnesse of time according to the expresse doctrine of the holie Scriptures The second thing to be considered is that the same humane nature of our Lord Iesus Christ the Sonne of God was most perfitlie sanctified euen from the verie first moment of the conception whereby not onely all originall sinne and corruption whatsoeuer was vtterlie preuented but also the spirituall seede of all fulnesse of heauenlie grace and holinesse was conferred with power to growe vp with most mightie increases The third thing is this that from the same first moment of the most holie conception of our Sauiour the humane nature was vnited to the diuine and so became one in persone with the same to continue for euer and euer though alwaies distinct in nature without anie either confusion or the least separation of either from the other ExplicatioÌ and proofe These pointes indeed as you haue well learned are to be diligently considered to
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point ExplicatioÌ and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
profitteth vs not to saluation but by the humane nor the humane without the diuine as our Sauiour himselfe saith Iohn 6.53 and verses 61 62 63. The conception profiteth not without the birth nor the birth without the life nor the life without the death nor his death without his resurrection nor all that he did vpon earth either before his resurrection nor in the forty daies after without his ascension vp to heauen Neither doth his ascension or sitting at the right hand of the Father perfect our redemption and saluation till he shall haue executed and performed his last iudgement Reade Iohn 16.7 I tell you the truth saith our Sauiour It is expedient for you that I goe away for if I goe not away the Comforter will not come to you but if I depart I will send him to you And verses 12 13 c. Reade also Luke 21.27 28. and Rom. 8.23 Colos 3.1 2 3 4. Philip. 3.20 21. and 1. Cor 15. verses 12 13 14. and so forth to the end of the chapter In this respect also it is said of the Church of our Sauiour Christ that they who were before his comming in the flesh were not perfect without vs that haue followed them after his comming Neither shall wee be perfect till all shall be gathered into one fold Heb. 11.39.40 Iohn 10.16 But touching the Article of faith now in hand For any to beleeue in the obedience and death of our Sauiour or in his resurrection c. without beliefe in his conception it were as if one would build without a foundation For so our Sauiour Christ in regard of the coniunction of the humane and diuine nature by this conception of the holy Ghost is compared to the foundation of the Church yea to the whole and compleat building arising from thence in an allusion to the holy temple of Ierusalem Hag. 2. ve 3 4 c. Zech. 6.9 c. 15. and Isai 60. The foundation of this spirituall Temple may be said to haue beene laid in the incarnation of our Sauiour by the conception of the holy Ghost By his birth and by the obedience of his life and death the walls were as it were raised and set vp and by his resurrection c. the roofe was laid ouer it as it were and fully finished Heb. 9.1 c. and verses 11 c. Now though this house being well set forward in the building by God was attempted to be pulled downe by such as were accounted in their time chiefe Master builders yet in three daies our Sauiour built it vp againe according as he had told theÌ before that he would Ioh. 2.19 Destroy this Temple in three daies I will build it vp againe The necessiâie therefore of beliefe concerning the truth of this Article of the conception of our Sauiour is the cause why GOD hath so graciously reuealed and confirmed it together with the other Article of his birth c. by the testimonie both of men and women and also of the Angels of heauen Now therefore that we may growe to an issue in this point wee may iustly affirme that they doe erre in the very foundation of our saluation whosoeuer doe not beleeue in our Sauiour Christ according to the truth of this Article For it is no Christ with an aierie body or with a body from heauen conueied into the wombe of the Virgin as some haue vainely fancied whereby wee must bee saued but by that CHRIST who is the seede of Abraham and Dauid who tooke our true nature of the Virgin Mary c. as hath already beene declared Let vs therefore very carefully euen as we tender our soules auoid all erroneous and hereticall opinions and fancies swaruing from the holy truth in this behalfe The which that wee may the better doe it shall not be amisse for vs to set downe a briefe collection of the manifold heresies of sundrie sorts of heretikes misled by the Diuel from the truth of this Article that by other mens dangers we may learne to beware First therefore the heretikes called Carpocratiani are to bee vtterly condemned who affirmed that our Sauiour Christ was conceiued after the carnall manner of the conception of other men Likewise the Ebionites Cerinthians and Theodosians who held that hee was conceiued by the comming together of Ioseph and Mary These are directly contrary to the holy Scriptures touching the conception of our Sauiour by the holy Ghost There haue beene diuers other heretikes who haue partly denied the truth of the humane nature and partly haue peruerted and ouerthrown the truth of the personall vnion of both the natures Against the truth of the humane nature First the Valentinians Secundians and Apollinaristes doe deny that Christ tooke a body of Mary The Tatians and Manichaans deny Christ to be of the seede of Dauid The Ophites Cerdonians Marcionites Apollites Manichaans and Aââartodochites deny CHRIST that was borne of the Virgin Mary to be true man c. The Apellites say that the body of Christ was compounded of the foure Elements and of the Starres The Armenij say that the body which was taken of Mary was from the conception such as could not suffer any paine The Valentinians and other heretiks would make Christ to haue a heauenly and spirituall body and not an earthly body or like to the bodies of other men The Arians and Eunomianâ deny Christ to haue taken a humane soule but onely a body The Apollinaristes grant that Christ tooke indeed a soule with the body but yet a vegetatiue soule onely and not a reasonable soule Such are the wicked heresies imbraced of many contrary to the veritie of our Sauiour Christs humane nature both in body and soule Now against the truth of the personal vnion of the humane nature with the diuine there are many like wicked and fantasticall heresies First the Entychians Iacobites and Armenij affirme that the humane nature of Christ was absorpt or swallowed vp of the diuine The Nestorians Seruetans and Vbiquitarians contend that the humane nature is deified that is as they say changed into the diuine The grouÌd of the article and made equall vnto it The Timothians say that there is a third thing made of a certaine mixture of two natures in Christ This third thing the Theodosians say that it is mortall but the Caians say it is immortall The Manichaeans affirme that the Sonne of God descended into the Sonne of Mary at his Baptisme The Apollinaristes say that the word of God it selfe was changed into the fleshe The Theopaschites teach that the diuine nature did suffer in Christ The Acephali and Seuerites grant indeed that both the diuine nature and also the humane doe remaine in Christ but they say with all that their proprieties are confounded and not distinct The Apollinaristeâ againe they say that Christ in that he is man hath no will of his owne because the humane nature is by their false doctrine confounded and changed into the
And when he was accused of the chiefe Priestes and Elders hee answered nothing 13 Then said Pilate vnto him Hearest thou not how many things they lay against thee 14 But hee answered him not one worde insomuch that the Gouernour marueiled greatlie ExplicatioÌ Thus indeed it followeth in the Euangelist Matthew concerning the proceeding and course of the sufferings of our Lord Iesus Christ Neuertheles we may not altogither neglect that which he inserteth betwixt the condemnation which passed vpon our Sauiour Christ by the iudgement of the Councill of the Iewes so farre as they might proceede against him that is to conclude and set downe an Acte in register as it were that they iudged him worthie to dye to wit as a blasphemer and betwixt the first examination before Pilate that Iudas who had betrayed our Sauiour Christ seeing him to be condemned repented himselfe that is to say beeing now conuicted in his conscience that his fact was damnable because he had betrayed innocent blood is swallowed vp with a despairing sorrow and therfore bringeth againe the money that he had receiued of the chiefe priestes and elders for the rewarde of his iniquitie and confesseth his sinne not with godlie sorrowe but in a seruile terrour and confusion of his soule a iust reward for so horrible a Traytour and most desperately and wofully hangeth himselfe Matth 27.3.4.5 For casting himselfe downe head-long with great violence from that gibbet as it were which he had chosen to dispatche himselfe withall he burst in sunder in the middest so that his bowells gushed out as wee read Acts 1.18 But of the particulars of this heauie iudgement of God and all things to be considered therein as also how the Scriptures were fulfilled in this wrath which fell vpon Iudas and in those thingeâ which followed vpon the restoring of the money in that the chiefe priestes c bought a potters field therewith as it followeth Matth 27. verses 5.6.7.8.9.10 wee will not stay nowe because the sufferinges of our Sauiour Christ requireth all the time that wee may well spare at this present for the more thorough opening of them But in the meane while the Testimonie of a chiefe aduersârie to the clearing of our Sauiour Christ and that with the condemning of hâmsefe as hauing no cause at all wherfore he should be moued to deale treacherously against him as if he had bene worthy to haue bene deliuered as an offender to the sworde of the magistrat and the same testâmonie also confirmed by most heauie punishment and vengeance of God vpon the Traitour it may iustlie be of no small weight with vs to confirme th'innocence of our Sâuiour Christ euen from heauen it selfe The which iudgemânt against the traitour was likewise an euident declaration of the singula loue which God the Father did beare to our Lord Iesus Christ his Sonne euen in that hee was the Sonne of mân although he setting himselfe in the stead of vâ sinners did beare the hatred and curse of our sinnes For it was vnpâssibâe that the Father should not most perfitlie and most constantlie loue hiâ Sonne yea euen in respect of his humane nature in that he was therin perfectlie holie and righteous and in all things obedient to the Father and chieflie because of the most neare vnion therof vnâo the diuine nature It was vnpossible a so that God though in his diuine iustice permitting yea ordayning and appointing that all these things should be thus disposed to these most holie endes which hee of his infinit wisedome and mercie intended should not therwithall most perfectly hate and abhorre all the malâtious enemie persecutors of our Sauiour Christ and all their wicked and vniust proceedings against him Whereof this one iudgement against Iudas was a shewe-token portending like heauie iudgement against thâm all in due time whosoeuer should not by another manner of repentance then was the repentance of Iudas preuent the same These things therefore thus obserued in way of an interim let vs nowe returne to goe forward to inquire of the rest of the Sufferinges of our most blessed Sauiour Wherân because the Euangelists Mathewe and Marke are very briefe as toucââng those that belong to his examination before Pilate and also doe altogetâer omit his examination and sâfferings before Herod we wil repaire to th' other Euangelistes Lâke and Iâhn for our further supplie in this behalfe and that euen to th' end wee may so neaâe as we can consider of all things in such order as they fell out against our Sauiour Question Howe may wee orderlie proceede Answer In this parte of the Storie th'Euangelist Iohn is first as wee read chapt 18. verses 28.29.30.31.32 Question Reheaâse the wordes of the Euangelist Which are they Answere 28 His wordes are these Then ledde they Iesus from Caiaphas into the Common hall Now it was morning they themselues went not into the Common hall lest they should be defiled but that they might eate the Passeouer 29 Pilate then went out vnto them said what accusation bring ye against this man 30 They answered and said vnto him if hee were not an euill doer wee would not haue deliuered him vnto thee 31. Then saide Pilate vnto them Take yee him and iudge him according to your owne lawe Then the Iewes said vnto him It is not lawefull for vs to put anie man to death 32 It was saith the Euangelist that the worde of Iesus might be fulfilled which hee spake signifying what death he should die ExplicatioÌ In these wordes the Euangelist S. Iohn repeateth that the chiefe priestes and the Elders hauing condemned our Sauiour Christ in their owne Councill and proceeded so farre as they could by their owne ecclesiasticall iurisdiction they do thenceforth deliuer him ouer to Pilate as it were to the secular power But they themselues hauing very ranke malitious and murthering hearts they will not forsooth go into the common hall the place of ciuill iustice lest they being verie deuoutlie minded to eat the Passeouer in th' euening of this day by the religion or rather licentious tradition of their owne custome the which by the law of God they should haue eaten th'euen before as our Sauiour Christ obeying the law had done with his Disciples should be defiled Pilate therfore as the Euangelist writeth yeeldeth so farre as to goe forth vnto them And carrying our Sauiour Christ with him he requireth as good reason led him to do what they had to say against him before he should giue any sentence Wherevnto as the Euangelist sheweth the Iewes answere in generall termes that if our Sauiour had not bene an euill doer or in more plaine sâeache in th' vse of our language a malefactor they would not haue deliuered him vnto Pilate presuming belike that Pilate should by and by haue approued of their proceeding and of the decree of their Councill without any further question But Pilate as one discontented and loath also to meddle in the cause would
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstaÌce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen froÌ his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior eueÌ froÌ the beginning to the end as is euident by the breaking forth of his coÌplaint at the last wheÌ hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
vpon the Crosse on the Sabbath day for that Sabbath was an high day besought Pilate that their legs might be broken and that they might be taken downe 32 Then came the souldiers and brake the legs of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came blood and water 35 And he that saw it doth beare record and his record is true and he knoweth that he saith true that ye might beleeue it Exod. 12.46 Numb 9.12 36 For these things were done that the Scriptures should be fulfilled Not a bone of him shall be broken Zech. 12.10 37 And againe another Scripture saith They shall see him whom they haue thrust through ExplicatioÌ Hetherto the report of the Euangelist Iohn is in this narration singular aboue the rest And thus we haue now before vs in this collection the whole history of the last space of time wherein our Sauiour continued vpon the Crosse and in the which the execution of Pilates sentence of condemnation giuen against him was perfited or rather the sentence of Gods diuine iudgement and condemnation vpon him for a time for vs and all his elect that we might for euer be acquited and saued from our sinnes and the eternall wrath of God by him In which part of the holy storie concerning this last space of time The grouÌd and history of his agonie vpon the crosse we haue many most memorable and worthy things to consider of Let vs briefly laye them together so as we may inquire of them in some commodious course and order for our better vnderstanding and remembrance of them Question How may that be Answere I haue heard you say that we may well consider of them all First vnder this diuision or distribution of the things either as they fell out before the death of our Sauiour nowe very neerely approching or together with his death and immediately after and so forth till he was to be taken from the Crosse It is not amisse if wee doe so Let this therefore be agreed vpon But yet so as wee doe in no case lightly passe ouer the death it selfe which is as weightie a point as any thing else So that we may for the auoiding of this so vnworthy an escape ad it as a third member though reckoning it in the second place after this manner considering first of the things as they fel out before his death now very neerly approching secondly of the death it selfe thirdly of those thinges which fell out immediately with or after his death and so forth till the time of his taking downe from the crosse Question First therefore which are those things which went before his death now very very neerely approching to wit shortly after the ninth houre Answere Beside the renewing of the light of the Sunne at the ninth houre We haue on the one side foure most graue speeches of our Sauiour to be weighed of vs the instruction and comfort whereof is greater then is the light of the Sunne when it shineth most comfortably vpon vs. And on the other side we haue recorded vnto vs the renewed mocking of some most profane and contemptuous wretches against our Sauiour in deriding the first of his speeches These things indeede are euidently recorded as we may easily see by laying the sundrie testimonies of the holy Euangelists together ANd first as touching the foure speeches of our Sauiour a little before his death which wee may account the last wordes of his last will and Testament and as the ratifying of all that euer he spake or did or suffered for vs they are after the silence of two or three houres of darkenesse vpon the land and of the continuance of extreame doloures vnto the soule of our Sauiour as the breaking forth of light out of darkenes much more comfortable to our soules then the naturall light of the Sunne is to our bodies as it will by the grace of GOD appeare in the opening of them Question Which are those foure speeches of our Sauiour that you speake of Answere The first was in these wordes Eli Eli lamasabachthani which as the Euangelists Matthewe and Marke say is by interpretation My God My God why hast thou forsaken me Mat 27.46 and Mar 15 34. The second speech was this I thirst Iohn 19.28 The third It is finished Iohn 19.30 The Fourth Father into thine handes I commend my Spirit Luke chapter 23.46 ExplicatioÌ The first of these most holy and memorable speeches of our Sauiour was as of it selfe it is cleare and euident a most dolefull complaint and effect of his long continuance vnder the heauie sense of the wrath of God and namely in the last three houres of darkenes which were no doubt vnto him a representation of Hell the place of vtter darkenes answerable to the nature of his anguish and torment which was very hellish so farre forth as for the time might be indured of him as vncomfortable out of all question to him in his naturall sence as they are spiritually comfortable to vs in regard of the most sweete fruites and effects thereof to the soules and consciences of all true beleeuers whosoeuer haue learned most earnestly to discerne the extremitie of their eternall miserie without Iesus Christ by reason of their sinne But to the ende wee may rightly vnderstand the minde of our Sauiour wee must take heed first that we doe in no wise take them as if our Sauiour did vtter them either of impatience and in way of expostulating as if he were ouer hardly dealt withall at the hands of God or as one in dispaire or pretending a thing that was not in truth felt of him or as if his humanitie were simply forsaken of the deitie and so the vnion of both natures humane and diuine were dissolued from being one Person of the mediator or that the father were vtterly estranged from him and had reprobated reiected him c. We must I say take great heede that we doe in no wise conceiue any of these things For it is vnpossible that any of them should befall our Lord Iesus Christ the Lord our righteousnes who neuer knew any sin neither was guile at any time found in his mouth and who being the naturall Son of the Father and perpetually loued of him yea euen in that he is man remaineth an high Priest for euer after the order of Melchisedech one true eternall euerlasting God with the Father and the holy Ghost in the vnitie of one the same diuine nature as we haue seene at large heretofore For how possibly should the vnitie of the Godhead be at any instant for one moment diuided How could the inseperable vnion of the Person of Christ be dissolued How could he that was most sincere and void of all guile in
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâfference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâe Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâer the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ also bâ the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌd and meaning of his glorification in generall the Comfort arising froÌ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine ân personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌcised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌt yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternuÌ regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so ExplicatioÌ proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of SubiectioÌ is vsed rather in way of emplification then otherwise And that to the singular comfort of
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them ExplicatioÌ proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and maÌner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ the guiltines punishment of sin also froÌ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ frame vs like to himself in some measure of inhereÌt righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌs Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌmunion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâcuting world ExplicatioÌ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ the most incorrupt times coÌmended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ by a general acknowledgement to wit of all tââe Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
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 â6 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. â0 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 breaâh 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
Answere Adam had yet no sinne and therefore the Lord would laie no paine or griefe vpon him For that is indeed a part of the stipend and wages of sinne ExplicatioÌ proofe It is true For not only death is the wages of sinne specially eternall death which is as the last pa Rom â 23 but also all whatsoeuer is a forerunner and causer of the nâturall death And therfore this is reckoned to the man a part of that curse which he brought into the world by his sinne that hee should eate his bread in the sweate of his face and to the woman that shee should trauell and bring forth children in sorrow and paine You answered a while since that God in making man created the bodie first without all life or sense and after that inspired a liuing soule into it but that as touching all other liuing creatures hee made them liuing from the first instant of their creation Can you yeeld any reason why the Lord should do thus Question There is no doubt but God would hereby declare Answere that the nature of the soules of mankinde are greatly differing from the nature of their bodies yea and also euen from the natur in âife of all other earthly creatures Question How is that Answere The soule of mankinde is a spirituall and immortall substance not hauing the originall from the earth as the bodie had but more immediatly from the author of life euen from the Lord God himselfe whose glorious Image it beareth This is very euident from the Text it selfe and it agreeth as well to woman aâ to man for the one as well as the other is said to be created in the Imâge of God And herein especially consisteth the excellency of this speciall worke of Gods creation according to that which was said in the Answere and for the same cause to be a thing worthie of our speciall obseruation LEt vs therefore in the third place consider as diligently as we can concerning this pâââ Question What was thiâ Image or likenes of God in the which man and woman were created Wââ ãâã respect of their outward comelines or bodily shape Answere Nothing lesse for as we haue alreadie learned God is an infinite and incomprehensible Spirit and hath no bodily shape at all Question Wherein doth it cânsist then Answere It standeth in the spirituall nature and immortalitie of the soule in the soundnes of the wisedome and vnderstanding of the minde in the pââââe of the will and affection of the heart and in true righte u nes and holines of life conformable to the minde and will and after the example of God himselfe in the imitation of his diuine vertues Yea it standeth in that honourable estate wherein God created and set the whole humane nature euen so farre aboue all other earthly creatures that they are but a little inferiour to the holy Angels Explication and proofe Reade for the proofe of this Psal 8.5 Hebr. â 9 And Ephes 4.24 And Colloss 3.10 For God renueth vs being corrupted to that integritie wherein hee had at the first created vs. Wherefore concerning the Image of God which man beareth let it be obserued that a God is a Spirit so is the soule though finite As God is immortall so is the soule but not as hauing the fountaine of life in it selfe as God hath The soule is wise c. but not infinite in wisedome c. a God is This l kenes therfore though it be a true likenes to God in many things as touching the nature or kinde of them yet it admitteth an infinite dissimilitude in the degree and measure of all things And touching tââ soule let it be further noted that it is of so excellent a creation that it ââbsisâing in it selfe by the gift of God so giueth life mouing anâ sense to the bodie that though the bodie die yet cannot the soule die but in it selfe howsoeuer by the naturall death seperated from the bodie yet âââth vnderstandeth and reteineth affection either of ioy and desire in the godlâ or of griefe and feare in the wicked though wi hout the bodie euen vntill the revniting of soule and bodie againe thenceforth so to continue for euer and euer although we cannot now conceiue the manner how So wonderfull is the creation of God in this his creature Now verily touching this first creation of mankinde if God had made vs onely a little superiour in dignitie to the other creatures of the earth wee cou d not but haue acknowledged it for a great mercie but in that hee hath made vs by creation onely a little inferiour to the heauenly Angels the bountie of his goodnes is euen herein infinitely aboue all that we can conceiue Here therefore without any further discourse we may see according to the third thing worthie to be obserued in the creation of mankind that God did aduance them to a verie high and excellent estate of honour and dignitie And it is particularly euident in this that the Lord placed them in the most fruitfull and pleasant place of the whole earth as it were in a most fine and delicate Orchyard and Garden and gaue them also therewithall the soueraigntie ouer all the foules of the heauen ouer the fishes of the Sea and ouer the beasts of the Earth as we reade how God from the beginning both purposed and also performed to authorise them therevnto not onely in the Text of the 1. chap of Genesis alreadie rehearsed but also in the 2. cha verse 8. c. A portion of the which authoritie hee hath continued to mankinde for Christes sake euen after the fall and reuiued it againe after Noahs flood as we reade Gen 8.20 c. and chap 9.1.2 c. And as we haue experience euen to this day Yet note that all that is said of the excellencie of mans creation is to be referred onely to the glorifying of God and in no wise to puffe vp man in any proud conceit of himselfe For alas he did through his pride loose all his dignitie by and by To conclude this third obseruation concerning the excellent estate dignitie wherevnto God aduanced mankinde Question Why did he at the first create only one man out of the earth and one woman out of his side Answere He did it to the end he might institute and giue a liuely example of that matrimoniall estate whereby onely the Lord required a holy propagation of mankinde in a more honourable manner then any other creatures are multiplied and increased So indeed it is declared to âroâ bene the minde of God by the Prophet Malachie chap 2.15 and by our Sauiour Christ Matth 19.4.5.6 NOw let vs come to the fourth obseruation touching the creation of the first man and woman in that they were created the last of the creatures of God Question What may be the reason of that Answere Heerein God doth really vtter and declare his most bountifull fauour and good will toward mankinde in that
it downe from the Crâsse pages 235 2â6 237 238 239. And the taking of it downe from the crosse pages 240. 241 242. The buriall of it pages 243. 244 245. The continuance of it in the graue pages â46 ââ7 248. Whence of the descension into hell pages 249. 250. and so forth to the 2ââ page The meaning of the Articles of our beliefe concerning the sufferings of our Sauiour doth followe pages 263. 264. 265. 266. Where also the perfection of his sufferings is argued from the admirable vertues of our Sauiour shining forth most euidently through the whole time of his induring of them pages 267. 268 269 270. 271 272. 273. The Promise that our Sauiour should indure such grieuous sufferings for vs is laide forth page 274. Likewise the Comforts more generally p. 275 276 277 278 279. But the title of p. 277 is misprinted particular for generall More particularly First such as arise from the consideration of his agonie and apprehension in the garden p. 280 and in the former part of 281. Secondly such as arise from the due weighing of his examinatioÌ before the high Priest and likewise before Pilate and Herod p. 261 282. Thirdly from his scourging condemnation and crucifying pages 283 284 285. 286. 287. Fourthly from his agonie vpon the crosse p. 288. 289. Fiftly from his death pages 290. 291. 292 293 294. 295. 296. 297 298 299. 300 301. Sixtly from the consideration of his burial coÌtinuance in the graue p. 3â2 303 3ââ The Comforts concluded p. 305. The Duties to be performed of vs in the same respect More generally pages 306. 307 308. More particularly First in respect of our Sauiour his preparing of himselfe to suffer and of his betraying and apprehension p. 309. Secondly in respect of his examination false accusation brought against him and of the manifold reprochis and reuilings cast vpon him and therewithall of his scourging pages 310. 311. 312. 313. 314. 315. 316. Thirdly in respect of his condemnation p. 317. Fourthly in respect of his crucifying that is of his fastening to the crosse and the things accompanying the same such as were their stripping of him from his clothes placing of him betweene the theeues and in regard of the long time of his continuance in the dolours and reproches of the crosse p. 318. 319 320. 321. 322. 323. 324. 325. Fiftly in respect of his chiefe agonie vpon the crosse pages 326. 327. Sixtly in respect of his death pages 328. 329. 330. 331. 332. 333. 334. 335. Seuenthly in respect of his buriall and continuance in the graue pages 336 337. The Danger of not beleeuing in the Son of God so suffering for vs and for all the elect of God as hath beene laied forth out of the holy Scriptures page 338. and in the beginning of the 339. Beliefe in God the Sonne who the third day rose againe from the dead The Ground and meaning of his glorifying in a more generall consideration with the Comforts and duties belonging to vs and from vs in respect of the same pages 339. 340 341. The particular degrees of his glorifying p. 342. The order of the handeling of this Article of the resurrection p. 343. The meaning of the word Resurrection in the latter part of the same page and in the former part of the next The time of the resurrection p. 344. the latter part and p. 345. The pââce from whence it was p. 346. in the former part The manner how it was in the latter part of the same page and pag. 347 348 349. The causes why our Sauiour must rise againe p. 350. The proofe of his resurrection by witnesses both Angels women men and Saints raised from the dead to the same end p 351. 352 353. The proofe of his resurrection by his owne appearances after that hee was risen againe p. 354 c. to 490. The proofe of his resurrection from his first appearance which was to Mary Magdalen at the sepulchre p. 355 356 357 358 359 360 161. The proofe of it from his second appearance which was to other religious and godly women as they were going from the sepulchre p. 361 392 363 364 365 366 367 368. Where in p. 363. the title is first appearance for second The proofe of it from his third appearance which was to the Apostle Peter 369. The proofe of it from his fourth appearance which was to Cleopas and another Disciple of our Sauiour as they went from Ierusalem to Emmaus In the latter part of pag. 369 and pag. 370 and so forth to the latter part of the 389 page Among which pag. 381. the title is first appearance for fourth The proofe of it from his fift appearance which was to the Eleuen being together at Ierusaleâ onely Thomas being absent page 386. the latter part and so forth to the 422. page The proofe of it from his sixt appearance which was to the Eleuen being together in a chamber Thomas being with them p. 422 423 424 425 426. in the former part The proofe of it froÌ his seuenth appearance which was to seuen of his Disciples being together at the Sea of Tiberias p. 426. the latter part of the page and so forth to the 461. The proofe of it from his eight appearance which was to the Eleuen being together on a mountaine in Galue p. 461. and thence to the 480. The proofe of it by his n nth appearance which was to more then 500. brethren being together p. 4 0. the latter part and p. 481. the former part The proofe of it by his tenth appearance which was to Iames the Apostle p. 481. the latter part The proofe of it by his eleuenth appearance which was to all the Apostles being together in the towne of Bethania first and in their going with him to the mountaine of Oliues whence our Sauiour ascended from them vp into heauen p. 482. and so forth to p. 490. the former part The meaning of this Article of our Sauiours resurrection pag. 490. the latter part of the page and p. 491 49â the former part The Promise that he should thus rise againe and the same to our benefit p. 49â the middle of the page The Comforts arising vnto vs from the same p. 492. in the end and p. 493 494 495 4â6 to the end of the page The duties to be performed of vs in respect thereof p. 496. in the end and p. 497 and 4ââ the beginning The Danger of not beleeuing this Article p. 498. and p. 499. to the end well neare Beliefe in God the Sonne who ascended vp into heauen The Ground of the Article pag. 499 500 501 502. The meaning of it pag. 503 504. The Promise pag. 505. The Comforts in the same page And 506. 507. 508. The Duties pag. 509. 510. The Danger of not beleeuing In the same page And pag. 311. Beliefe in God the Sonne who in our humane nature is aduanced to sit at the right hand of God the Father almightie The Ground of
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâme Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâkilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
the vnderstandâng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌmandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌt or shape of man take away either truth of maÌhood or truth of seruice inferiority in respect therof no more theÌ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌparison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ vnder the vail of the flesh while he was here on the earth euen froÌ his conception c till he rose againe asceÌded vp to heaueÌ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweââ Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
testimonie of Anna a holy Prophetisse both in the Temple and to all in the citie they were so many testimonies of his birth Finally the birth of our Sauiour Christ is manifested and confirmed by that which is recorded concerning the malice of Herod in that he most wickedly and treacherously intended the destruction and murther of our Sauiour euen from his birth And in that to the same ende and purpose he commanded a most cruel and barbarous infanticide or murthering of all the young infants that were male children in Beth-lehem and all the places there about from two yeeres of age and vnder though all in vaine through the most watchfull prouidence of God who preserued our Sauiour from this vntimely death that he might in due time be a Sauiour by death to giue vs euerlasting life All these are indeed very notable manifestations and confirmations The meaning of the Article of the vndoubted certaintie of our Sauiour Christ as the wordes of the holy Euangelists themselues doe plainely declare Concerning the first whereof wee read in the 2. chap of Saint Luke from the 8. Explication and proofe verse to the 15. in these wordes And there were saith the Euangelist in the same countrie shepheards abiding in the fielde and keeping watch by night because of their flocke And loe the Angel of the Lord came vpon them c. Concerning the second it followeth in the same chapter from the beginning of the 15. verse to the end of the twentith after this manner And it came to passe when the Angels were gone away from them into heauen that the Sheâheardes said one to another let vs goe then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. So they came with hast and found both Marie and Ioseph and the babe laid in the manger c. Concerning the third confirmation it followeth still in the same chap from the 21. verse thus And when the eight daies were accomplished that they should circumcise the child his name was then called IESVS who was named of the Angel before he was conceiued in the wombe By the which circumcision our Sauiour made himselfe subiect to the Law and to stand bound to fulfill the righteousnes of it for vs. So that he did not onely take our nature but also set himselfe in our estate and condition so farre as might be without sinne Concerning the fourth confirmation we read Mat ch 2. from the beginning of the ch to the 12. verse when Iesus then was borne at Beth-lehem in Iudea in the daies of Herod the King behold saith S. Matthew there came wise men from the East to Ierusalem Saying where is the King of the Iewes that is borne For we haue seene his Starre in the East and are come to worship him c. Concerning the fift returne againe to the second chapter of Saint Luke and read in your Bible from the 22. verse to the 39 as it followeth thus And when the daies of her purification after the Law of Moses were accomplished they brought him to Ierusalem to present him to the Lord c. By the which his presentation he was dedicated to God to minister in holy things on our behalfe And concerning the last confirmation wee read it thus testified by the Euangelist Mat ch 2. verses 16 17 18. Then Herod seeing that hee was mocked of the wise men was exceeding wroth and sent forth and slewe all the male children that were in Bethlehem and in all the coasts thereof from two yeere olde and vnder according to the time which he had diligently searched out of the wise men Then was that fulfilled which was spoken by the Prophet Ieremiah saying In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not Thus wee see that wee haue a most sure and plentifull ground and stay for the warranting of our beliefe concerning the birth of our Sauiour Christ of the Virgin Mary LEt vs therefore goe forward to the second point of our inquirie concerning the meaning of the Article Question What may that be Answere The meaning of this Article is thus much that the humane nature of our Sauiour Christ being conceiued by the holy Ghost of the very substance of the Virgin Marie as touching the flesh and continuing to receiue nourishment and grouth in the wombe of the Virgin after the naturall course and manner of the fruite of the wombe in all other women yea continuing in the wombe for so long a time as women doe goe ordinarily with child was also according to the same season borne and brought forth into that world by the trauell of the Virgin after the same naturall manner that other children are borne ExplicatioÌ proofe This is the true meaning of it indeed Al things were as ordinary in the birth as might be coÌcerning a child of so extraordinary coÌception And yet that also was as ordinary as was meet coÌuenieÌt that it should be without al vnclean sinful lust yea eueÌ as touching the holy vir who was in this respect saÌctified of God aboue all other women God would in the one and in âhe other The Promise auoide all miraculous dealing as much as might be that our Sauiour might not onely take our very true nature but also that wee might knowe and vpon certaine and cleare knowledge beleeue it to be so To this very purpose it is that in the ancient prophesie of the Patriarke Iaakob as was touched before such a word is vsed to signifie the humane nature of our Sauiour as properly noteth the after-birth which vsually attendeth vpon child-bearing Shilo 1. secunda eius id in quo innoluitur partus in vtero existens Metonymia rei continentis pro contenta vt inquit Trem. And that by this word Shilo the Messiah or Christ is meant all Interpreters both Iewes and others doe consent as the same Tremellius witnesseth To this purpose also mention is made of the opening of the wombe according to that Law of God touching the first borne which should be presented to the Lord Exod 13.2 And so our Sauiour was as we sawe before Luke 2.23 Neither is the circumcision of our Sauiour nor the purification of the Virgin Mary impertinent herevnto And it is to very necessarie purpose that wee should knowe these things to be so to the ende wee might be euery way assured of the truth of the humane nature of our Sauiour against all heresies contradicting the same For otherwise surely they should neuer haue beene thus plainely and particularly expressed in the holy Scriptures both of the Law and of the Gospell Now it is time that we come to the Promise Question What promise therefore haue wee that our Sauiour Christ should bee thus borne and brought forth into the world to vs and for our benefit Answere All the former promises and
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌposition not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eââaâe and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
with a religious worship as though the Angel shuld by his exaÌple practise teach vs that we are vsuallie to pray to her to praise her saying Haile Marie full of grace c. But it is more then absurd that the extraordinarie salutation of the Angel fitted appropriated to his present message wherby he magnifieth the greatnes of Gods singular mercie in vouchingsafe to appoint Marie to so honourable a seruice as no creature was euer worthie to be vsed vnto it is more then absurd I say that it should be so superstitiously peruerted to an vsuall praier to be babled out of the mouth of euerie childe and to be mumbled vpon the beades of euerie ignorant sotte in wordes of a language vnknowen to the most of them that doe so vse it and in a false translation and sense by âhose that haue any vnderstanding of them But some will say doth not the Vir Mary her self speaking by the holie Ghost say that all the nations of the earth shal call her blessed It semeth therfore that she prescribeth or at the least prophecieth that ther shuld a certain religious honor be yeelded vnto her Question in the whole Church of God May it not be thought so It canot be thought so Answer of any that do rightly vnderstand the meaning of the holy Virgin Why Question what was her meaning then Answer She vnderstanding by the salutation and speech of the Angel what a singular blessing God of his free grace minded to bestow vpon her in that he appointed her to be the Mother of our Lord Iesus Christ yea she considering also knowing by the Spirit of prophesie that shee should in this respect be accounted to be blessed aboue other women in the whole Church of God from generation to generation shee doth from the same consideration prouoke her owne heart to be the more thankfull vnto God ExplicatioÌ proofe It is verie true The blessed Virgin doth in no wise take vpon her to prescribe a lawe which shee knewe well she had no power to doe Neither could it agree with that holie modestie which was in the virgin so to do And if God had minded to set downe such a lawe as should haue prescribed anie religious worship to be done to her hee would haue commanded that by the mouth of any other rather then by her owne The truth therfore is this that shee from the most dutiful thankfulnes of her heart doth iudge it verie vnreasonable that she herselfe should be vnthankfull to God when all other should be thankfull Nay rather shee considereth in her mind that she herselfe ought to excell all other in thanksgiuing and all the dayes of her owne age to blesse the Lord for so inestimable a blessing bestowed vpon her yea and to set downe a memoriall and monument of that praise which God gaue her grace most dutifullie to yeeld and ascribe vnto him We doe as ye well know vsually account those blessed and happie women which bring forth such children as proue good and profitable instruments to glorifie God in his Church And it is a great blessing of God indeede Beliefe in God the Sonne who led a most holy iust life full of teÌptations and sufferings Much more therfore yea aboue comparison The grouÌd and history of it must wee account the Virgine Marie most blessed of God in that shee was preferred before all other women to be the Mother of that Sonne of God who was not onelie an instrument of God in that hee was man but also the Diuine author and fountaine of saluation and all blessing to the whole Church of God in that being God he assumed and tooke our humane nature of the Virgin Mary to the same end And therfore also to the ende we may vnderstand the thanks-giuing of the blessed Virgine the better and therwithall in what respectes we are to esteeme and call her blessed we are to consider that she is not onely thankfull to God for that it pleased him to make her the Mother of our Sauiour but chieflie for that saluation which he gaue her grace to apprehend by faith in him as the words of her owne thanks-giuing doe giue vs plainely to vnderstand And thus I trust wee haue simplie the true reasons why the name of the Virgine Marie is mentioned in our Creed agreable to that further declaration thereof which wee hauâân the holie Scriptures As for all popish fictions like as they came into the Church either by craftie conveiance or else by violent intrusion against the good leaue of the word of God so haue we good leaue yea a streight commandement from the word not onely to leaue them but euen with all the disgrace that may be to thrust them out againe as it were by the head and shoulders And God himselfe of his infinite mercie by his owne scourge vouchsafe to whip such intruders and deceiuers out of his holie Temple for euer euen for our Lord Iesus Christes sake Amen Beliefe in God the Sonne who led a most holie and iust life full of temptations and sufferings THis thus obserued in way of an appendix to the article of our Sauiours natiuitie and birth of the Virgine Marie Question What followeth now in the Articles of our beliefe Answere It followeth that the same our Sauiour suffered vnder Pontius Pilate was crucified dead and buried So it followeth in deed immediatlie after the former words Borne of the Virgine Marie ExplicatioÌ Neuerthelese in so much as ther are three speciall things to be knowne and beleeued of vs according as they are recorded in the holie Scriptures betwixt the birth of our Sauiour and his sufferings vnder Pontius Pilate To wit 1. his education and life 2. his doctrine and thirdly his miracles the which the articles of our Beliefe in so great shortnes as was propounded in it in regard of the common weakenesse of memorie could not in any commodious manner set downe it shall be therefore to good purpose in this more large collection of the doctrine of faith to inquire of them before wee come to his sufferinges vnder Pontius Pilate Wherevnto that wee may the rather perswade our owne heartes Let vs I pray you earnestlie consider that wheras the historicall reporte of the liues of other men of anie speciall worth or note in common account are willinglie read and obserued as it is meete they should yea and not onely the report of the liues of the holie seruantes of God but also of many among the heathen such as Plutarch and other learned writers haue gathered together Much more willing yea aboue comparison more willing ought wee to be to reade heare and continuallie to meditate of the most worthie and memorable life of our most blessed Sauiour the onely true and perfect mirrour of all vertue as we shall by the grace of God from pointe to pointe obserue Ther are indeed many excellent things set downe in the historicall narration of the
adiuring of him in the name of the liuing God as it were vpon an oath to the ende hee might drawe out some thing from his owne mouth which they might take aduantage of that they might pretend some cause of death For that was already determined by them and it was the verie cause of their comming togither as the Euangelist Matthew noteth in the beginning I charge thee by the liuing God saith the high priest yea euen as it were vpon the religious regard of an oath as thou wilt answere before God for such is the force of the word Exorcizo which hee vseth that thou tell vs if thou be the Christ the Sonne of God whom for the further colouring of his pretended zeale he calleth the blessed God Mark 14.61 Vnto the which vehement adiuration of the high priest we are fourthlie to obserue that albeit our Sauiour Christ knowing his wicked drifte continued his silence for a time as the Euangelist Luke recordeth rendered these reasons of his silence If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe yet seeing it was a materiall point for the Church to be perswaded of our Sauiour Christ knowing as well when to answere as when to be silent he answereth directlie though he knewe that it should cost him his life Thou hast said it saith our Sauiour that is it is as thou hast said it I cannot neither may I denie it And that this was the meaning of our Sauiour Christ the Euangelist Mark maketh it plaine chapt 14.62 For he addeth that our Sauiour Christ said further I am hee Yea and notwithstanding he saw himselfe most extreamly despised and abhorred of the high priest the whole Councill Neuertheles saith our Sauiour I say vnto you hereafter shall ye see the Sonne of Man that is to say the Sonne of God euen my selfe in that I am the Sonne of man euen in my humane nature aduanced to sit at the right hand of the power of God and come in the clowdes of heauen In the which words our Sauiour doth notablie euen vpon the danger of his life testifie and confirme all the Articles of our Christian faith concerning his whole Exaltation and diuine glorie in his humane nature in regarde of the humiliation wherof they so vilelie accounted of him Herevpon in the fifte place we haue to obserue the counterfet or blinde malitious zeale of the high priest ioined with most currant exquisite malice in his extream detestation of the most holy reuerend answer of our Sauiour And so the venemous spider sucketh poyson out of that sweete flower from whence euerie true Christian gathereth plentifull store of honie to the replenishing of the hiue of his faith c. He blasphemeth saith the blasphemous lying high priest rent his clothes as an effect of his malitious detestation of that which hee ought most thankfullie and dutifullie to haue imbraced and at the hearing wherof hee ought to haue fallen downe most humbly before our Sauiour Christ to haue craued mercie of him whom he most sinfullie blasphemeth But in steed of this he goeth on insulting vpon our Sauiour saying What haue wee any more neede of witnesses Beholde now yee haue heard his blasphemie What thinke ye Thus as wee are to obserue in the first place hee who ought to haue bene the chiefe in giuing glorie to the Sonne of God is the principall blasphemer of him and as the bellows of the Diuel to inflame the rage and blasphemie of the whole Councill against him Nowe therefore in the sixte place we haue in a short viewe th'acclamation of the whole Councill They are all birds of a Fether. With one consent they giue their voices that he is worthie to die A most strange spectacle or most hellish consent euen a work fit indeed to be wrought in the hower of the power of darknes as our Sauiour himselfe spake of it And finallie that nothing might be wanting in this wicked Session to make vp the full measure of all the iniquitie that might possiblie be practised in it against our blessed Sauiour the Lord of life and glorie most worthie of all and aboue all to be reuerenced and honoured both in regarde of the excellencie of his Person and also of the holinesse of his office of the righteousnes of his life wee are to consider and in considering iustlie to tremble in thinking of the most Barbarous and Diuellish practises of those that were the keepers or garde of the poore bound Prisoner as also of the Sergeants and many other of the companie to the most vile disgrace and molestation of our most blessed Sauiour that possiblie might be both by worde and deede aboue all reproch and disgrace that euer was done to any prisoner yea to the most wicked malefactor that euer was in any examination before any commission or Councill from the beginning of the world Their molesting of our Sauiour Christ by their most vile and reprochfull actions and deedes was practized sower waies first they spit in his most pure and holie face and that we may iustlie thinke with no small quantitie of spawlings among them as we would not vse a dogge The which also must nâeds be the more greeuous vncomfortable to our Sauiour because being bound he could not wipe it of againe but must stand and goe still thus dreuelled and defaced for anie help that he could yeeld to himselfe Secondlie they blind-folded him as we read Mark 14.65 and Luke 22.64 as though he that is the onely true and glorious light of the world had ben vnworthie to see the light And that they might make way for that sporte and pastime which they intended to make themselues hereby For their third practise was that they did beat him thus blind-folded vpon the face with their fists as wee read in the places of Marke and Luke before alledged And as Mark addeth further for a fourth practise because the sergeants could not come at him to strike him with their fists they reache ouer the heads of the rest and strike him with their roddes And thus was fulfilled that of the Prophet Isaiah chapt 50.6 that our Sauiour Christ gaue his backe to the smiters and his cheekes to the nippers and that hee did not hide his face from shame and spitting These were their most wicked and vile disgraces done to our Sauiour Christ by actuall practises Their speeches were euerie way suteable to their deedes For they hauing blind-folded our Sauiour they mocked him as the Philistims mocked Samson Yea they most scornfullie deâided his holie and heauenly Prophesie sporting themselues thereat saying Prophecie to vs ô Christ who is hee that smote thee Thus they feared not to play blinde hobbe as it were with the Lorde of eternall life and glorie And not contenting themselues with this they spake manie other thinges blasphemouslie against him as the Euangelist Luke testifieth
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâtting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌd historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌt neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌd and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâmity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but âather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâden Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâe he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren
7.59 Gal 6.18 c. 2. Tim 4.22 Heb 12.9 v. 23. Iames 2.16 1. Pet 3.19 which is the principall and chiefe part of hâs humanitie into the hands that is to the safe custodie and blessed tuition of his Father as a speciall treasure or Iewell most charily and tenderly to be preserued and kept to wit vntill the third day when it was againe to returne to the body at the resurrection thereof as he knew certainly that his Father would doe it Not as one laying it aside but alwaies keeping it in his sight yea wearing it as it were a signet on his right hand according to that promise which for our Sauiours sake he maketh to his Church and therefore will much rather performe it to Christ himselfe in whom all the promises of God are yea and Amen Isai 49.16 Behold I haue grauen thee vpon the palme of mine handes thy walls are euer in my sight And as the church prayeth Song of Songs chap 8.6 Set me as a signet vpon thine arme But what may some say Hath Christ no care of his body that he mentioneth his soule onely There is no doubt but he committed his body also into the hands of the same most trustie keeper seeing the soule was shortly to returne to it againe as was said euen now according to that Ps 16.9 My fleshe shall rest in hope For thou wilt not leaue my soule in the graue neither wilt those suffer thine holy one to see corruption but this as the lesse principall is comprehended vnder the other a part being put for the whole And againe where it may be further demanded why our Sauiour should commit his soule into the hands of the Father seeing he was able to keepe and preserue it safe himselfe we are to answere that howsoeuer he was able indeed in that he himselfe was very true and almightie God with the Father yet we are to consider that he was now in the time of the infirmitie and abasement of his humane nature and in such a seruice as to the performance whereof he was to take vpon him the forme and to doe indeede the dutie of a seruant yea euen the dutie of a seruant of seruants as we may say in suffering for our sinnes c. And therefore as a mediator betwixt God and man he prayeth to God the Father both for vs and also for himselfe These words which our Sauiour thus vseth seeme to be taken by him from the 5. verse of the 31. Psalme where they were the words of Dauid in the time of his great affliction and distresse But our Sauiour Christ vseth them with some difference as might most fitly agree to his person and also to his estate In either of which respects the wordes of Dauid would not so fitly agree vnto him Into thine hand I commend my spirit saith Dauid for thou hast redeemed me O Lord God of truth Our Sauiour Christ in stead of the names or titles of Lord God of truth he doth vse in this place the title Father and then he omitteth these words for thou hast redeemed me The reason why he doth in this place vse the title Father was declared before And now that he should not ascribe any redemption to God in respect of himselfe as Dauid iustly did the reason is because our Sauiour himselfe is sent to be the redeemer not onely of Dauid who by faith looked forward to him but also of all other both before his comming and since whosoeuer haue any part in the redemption of the Lord our God Thus much for the interpretation of the last speech of our Sauiour next and immediately before his death not vppon his death bedde but vpon the crosse whereon he died the which ought to prouoke vs so much the rather to consider of it the more earnestly as of a notable ground both for the comfort of faith and also for direction of life yea euen to the point and shutting vp of our owne life in such sort that death may through our Lord Iesus Christ be an enterance into a more blessed life as it was vnto our Sauiour himselfe But of the comforts and duties we shall haue occasion to speake afterward in their places by our order assigned vnto them IN the meane season following the course and narration of the holy storie we are come now to consider of the death of our Sauiour the which is the full conclusion and as it were the sealing and ratifying of all his sufferings going before according to that of the Apostle Paul Philip 2 6.7.8 Christ Iesus being in the forme of God thought it no robberie to be equall with God But be made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the crosse In which words of the holy Apostle we see plainely that he maketh the death of our Sauiour as it were the period The grouÌd history of his death and full point or perfiting of his whole obedience and humiliation in the flesh And so it was indeede For all that followeth after to wit his resurrection his ascension c. are the manifestation and proceeding of his glorious conquest in himselfe to the performing and establishing of all the fruites and effects of his whole humiliation which he yeelded himselfe mâst willingly vnto euen to very death the death of the crosse as the Apostle saith for vs. Read also Heb 5.9.10 The ful and perfect sanctification of our Sauiour Christ to the finishing or the worke of our redemption and saluation consisted in those his last sufferings euen vnto death for seeing our sins deserued death they could by no lesse punishment be satisfied for to the contentment of the diuine iustice of God But that wee may the more orderly proceede in this point let vs first call to minde the wordes of the holy storie which report it vnto vs Question Which be they Answer The Euangelist Luke immediately after the former wordes of our Sauiour vttered with a loud voice Father into thine hands I commend my spirit he writeth thus And when he had thus said Exeânense He gaue vp the Ghost Explicatio So indeede it followeth in Saint Luke and he doth most fully report this conclusion and shââting vp of the sufferings of our Sauiour and that also in the natural course and order as it may appeare first by Matthew who testifieth that he gaue vp âhe spirit a phâce to pneuma immediatly after his second lifting vp of his voice ch 27 5â Then Iesus cryed againe with a loud voice and yeelded vp the Ghost And afterward it may appeare likewise by the Euangelist Iohn who to expresse the death of our Sauiour saith that he bowed his head therby declaring the departure of all naturall strength and life of the body Paredoce to pucuma he
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâst word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâmorant thaâ can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâst Likewise Hab. 2.5 The prowd man hath inlarged his desiâe as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâm by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftântimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue âhat is Hell as we are afterward in the next signification fuâther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâking in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â 48 What
at the fall of a friend and of such a friend as is a most innocent and righteous person according to that complaint of the Prophet Dauid Psal 22.14 c. I am like water poured out and all my bones are out of ioynt mine heart is like waxe it is moulten in the middest of my bowells My strength is dried vp like a potsheard and my tongue cleaueth to my âawes and tâou hast brought me into the dust of death For dogges haue compassed me and the assembly of the wicked haue inclosed me they haue piârced mine hands and my feete I may tell all my bones yet saith the holy Prophet they behold and looke vpon me They part my garments among them c. In all which words the Prophet doth not so much complaine of his owne calamitie as hee doth propheticaâly describe the suffârings of our Sauiour which now wee inquire of and the extreame malice of his bloodie persecutors concurring with the righteous iudgement of God and his most fearefull wrath bent against a most perfit innocent man yea against a most righteous and good man which maketh the matter so much the more lamentable if it be nakedly considered in it selfe Question How therefore may we without iust blame take any comfort and ioy in the sufferings of our Sauiour which were the most grieuous and lamentable sufferings aboue the sufferings of any other Answere All our comfort and reioycing must be onely for a reliefe to our consciences against the most fierce wrath of GOD most iustly due to our sinnes and in respect of the manifolde fruites and benefiâes which through the mercie of GOD and by the gratious good will of our Sauiour himselfe are brought vnto vs by the same his sufferings to the glory of God and to our owne eternall saluation ExplicatioÌ It is very true And so it is euident that the comfort and ioy of the sufferings of our Sauiour doth onely belong to such as are humbled in the sight of their sinnes and be heauie loden with the burthen of them And vnto all such the ioy may iustly be so much the greater by how much the sufferings of our Sauiour were more extreame and bitter and by how much they were more willingly indured of him for a most full and perfit satisfaction to God to the paying as it were of the vttermost farthing of that price and ransome which God himselfe had set downe to be paid for the redemption of our sinnes According to that Heb. cha 2.9 By the grace oâ God he tasted death for all men And Gal. 3.13 Christ hath redeemed vs from the curse of the law when hee was made a curse for vs. As touching the rest that is to say so many as be not humbled with godly sorrow for their sinnes they haue no part in the sweete comfort of the sufferings of our Sauiour but contrariwise looke by how much their sinnes haue beene more grieuous by so much may their terrour bee iustly the greater insomuch as hereby the wrath and curse of God is so much the more clearly reuealed against sinne in that he hath not spared to punish it when it was imputed to his owne Sonne Doubtlesse all reioycing in Christs sufferings is profane and wicked like to the ioy of the wicked Iewes in persecuting our Sauiour vntill such as doe reioyce in them be truly humbled in the sight of their owne sinnes for the which he died Question But leauing all profane reioycers What ground haue wee that our Sauiour Christ hath suffered for the sinnes of all such as be in godly manner sorie for them Answere Beside the testimonie of the Ptophet Isaiah already rehearsed our Sauiour himselfe hath most pâeâtifully confirmed it both by his word and also by the institution of his holy Supper as was something touched before According to that Matt. 11. â8 Come vnto me all ye that are wearie and laden and I will ease you ExplicatioÌ It is so indeed Of these things therefore we are at this present more fully to consider according as we promised before And fiâst seeing as was saide euen now the matter of this comfort which we inquire oâ is not the suffârings of our Sauiour simply considered in themselues but in respect of the fruites and benefites which he hath purchased for vs and doth still câmmunicate vnto vs by the vnualuable merit and vertue of them let vs therefore consider the more diligently of these fruits and benefites both from the instructions of our Sauiour Christ himselfe and also from the historie of hâs suffeâings and from other testimonies of the holy Scriptures Question Which therefore are these fruits and benefites Answer To speake generally they are either such as doe concerne deliuerance from euills or else the conferring and bestowing of the contrarie good things Explication This is that which as was said before is clearely and sensibly both represented and aâso applâed by the holy Sacrament the supper of the Lord to all true beleeuerâ whensoeuer they doe duly receiue and partake in the same to wit deliuerance from sinne and the gift of eternall life as âur Sauiour doth immediately vpon the institution very earnestly perswade with his Dâsciples both in the chamber and also in the way as hee walked from thence vnto the garden In the which his large and long continued speech insomuch as we may easily perceiue from the last part of the 13. chapter and throughout the 14.15 and 16. chapters of the Euangelist Iohn he laboured mightily to comfort his Disciples against his bodily absence which they were shortly to haue experience of and against those worldly afflictions which hee knew they should finde present with them wee may hereby vnderstand for our singular instruction what was the very true vse and end of the Supper of the Lord Namely that it might bee a meanes of spirituall comfort to them and to his whole Church to the end of the world against the discomfort of the same his bodily absence and not to giue any assurance of his bodily presence among them To this end therefore and also to euery other good purpose The Comforts of his sufferings more particularly let vs weigh well either part of the comfortable speech of our Sauiour to his Disciples And first of that which he had with them in the chamber as it is conteined in the last part of the 13. chapter and in the whole 14. chapter from the beginning to the end thereof Question What are the comforts contained herein Answere First in the end of the 13. chapter our Sauiour comforteth his Disciples and consequently the whole Church and our selues among the rest that his sufferings were the onely way to glorie both for him in our humane nature as the head and for the Church as the members of his mysticall body And all to the glory of God For so hee saith verse 31. Now is the Sonne of man glorified and God is glorified in him If God be
effect of these beginnings of the sufferings of our Sauiour in the forgiuenes of the grieuous sinne of Peter The Comforts belonging to his examination before the high Priest and in the blessed gift of repentance bestowed vpon him as appeareth in that this so great a mercy followed immediatly vpon the looking backe of our Sauiour vpon Peter It may be comfortable to vs also that God shewed so heauie a vengeance as he did cast vpon Iudas that most wicked Traitour for the terrifying of all the malitious aduersaries of our Sauiour and for the declaration of his diuine loue towards him For howsoeuer as was saide the hatred and curse of God fell vpon our Sauiour for our sinne insomuch as hee set himselfe in our stead before his tribunall seat of iudgement and tooke vpon him our guiltines c. Yet in regard of the vnspotted holines of the humane nature of our Sauiour Christ of the righteousnes of his life yea of his obedience to the will of God vnto death euen the death of the Crosse but specially in regard that the same humane nature was vnited to the diuine in one most holy and diuine Person it was vnpossible that God the Father should not most perfectly and most constantly loue him he being his Sonne according to that most solemne protestation from heauen This is my beloued Sonne in whom I am well pleased And further also it may iustly be very comfortable to vs in that we may not amisse conceiue from hence that howsoeuer God cannot but hate the roote and remnanâs of sinne in our wicked nature simply considered in the corruption of it yet in that the children of God are regenerated vnto God as they that are borne againe of his owne Spirit it cannot be but that God for his Son our Lord Iesus Christes sake must loue all such and the work of his own holy grace in them so that he wil surely cherish it by all meanes yea euen when hee doth afflict them most sharply and for the time most vncomfortably to their owne thinking We may from hence also see as in a cleare glasse that he vtterly misliketh the enemies of his adopted children although hee doth permit them to trouble and vexe them for a season in very vncomfortable and strange manner and measure And againe it renueth in speciall manner one of the former comforts that Iudas is constrained from the testimonie of his own guilty conscience to giue witnes to the innocencie of our Sauiour Christ and that he had no cause in all the world though he was priuy to all the course of our Sauiour he being in the place of a neare seruant yea of a familiar friend why he should deale so treacherously against him as he did ANd that we may now proceede to Pilate to whom our Sauiour was sent by the high Priest it is likewise very comfortable that he iustifieth our Sauioâr Christ and yet further that Herod could suggest no cause no not from all that knowledge or heare-say of his dealings which hee had why hee should be accounted worthy any punishment Of the same kinde of comfort is this that Pilates wife was greatly troubled lest her husband should be miscarried by the enuie of the Iewes to doe any thing against our Sauiour whom shee reputed for any thing that euer shee could know or heare to be a speciall iust man Haue thou nothing to doe saith she with that iust man This also may fuâther confirme our comfort in the righteousnes of our Sauiour because Pilate himselfe was greatly troubled in the whole course of his groundlesse proceeding euen from the beginning to the end as one going and doing against his conscience in all that he did or permitted to be done against our Sauiour as appeareth plainely in that he professeth sondry times that he held our Sauiour to be an innocent man and that hee held the Iewes to doe all that which they did of meere malice and enuie against him Yea so that at the mention of this that our Sauiour should be the sonne of God hee trembled and feared greatly like as it is said that Felix trembled at Paules preaching Moreouer it is greatly comfortable to vs when we consider that which is written of this most reuerend Person the Sonne of God The Comforts belonging to his Condemnation and crucifying our Lord and Sauiour that he boldly professed and witnessed a good confession of his spirituall kingdome before Pontius Pilate and consequently that hee is our King able and willing to defend vs c. Neither is the comfort of this small vnto vs that our Sauiour Christ refused not to be reiected and condemned not as some small trespasser but as a most grieuous malefactor worse then Barabbas or any other notorious sinner and accordingly to be afterward hanged vp betweene two notable thieues and robbers For hereby he hath plainly and in the sight of all the world shewed himself to be such a Sauiour as hath made ful satisfaction for vs and al the elect of God how grieuous sinners so euer we haue beene For not onely smaller trespassers such as are so accounted among vs though in truth not so but also grieuous offenders such as are condemned of al men euen they are acquited by our Sauiour Christ whosoeuer doe beleeue in his name repent them of their sinnes It was in deede notorious wickednes in the Iewes to reiect Christ and to choose Barabbas as the Apostle Peter doth iustly most grauely and deeply charge them Act. 3.13 and chap. 4.11 and the Apostle Paul chap. 13.28 But the blessed counsell of God was herein to our vnspeakable comfort insomuch as now we are assured that There is no condemnation to them that be in Christ. Rom chap. 8.1 and verses 33.34 Likewise the scourging of our Sauiour though grieuous and smarting to his holy flesh bringeth no little consolation to vs insomuch as wee know that by his stripes we are healed as we are taught Isai 53.5 The chasticement of our peace was vpon him saith the holy Prophet and with his stripes we are healed And no lesse true and there withall no lesse comfortable is it that our Sauiour Christ induring the derision and scornings of the wicked against his Person and Kingdome hath thereby deliuered vs from that ignominious sinne of ambitious pride and aspiring against God which came in from the beginning And not onely so but for that he hath also procured this great honour vnto vs that we are in a spirituall manner made Kings vnto God in that he hath obtained this grace for vs by this his debasing of himselfe in the sight of God and vnder his hand that we should tread all wicked pride vnder our feete and suppresse euery haughty thought which is ready in our sinfull nature to aduaunce it selfe against God HEerewith also it cannot be but very comfortable for vs to obserue that God would not in any wise haue our Sauiour condemned and made away in a
a while after Quò verius ista cognoscimus eò certiores desalute nostra sumus By how much we know these things more throughly by so much the more sure are we of our saluation Piscator Likewise another learned interpreter in his obseruation vpon these words of our Sauiour My God my God why hast thou forsaken me he saith thus Ex hac querela Christi percipimus eum ad tempus desertum fuisse a Deo ita nimirum vt nihil sentiret solatij sed tantum iram Dei cruciatus damnatorum propter nostra peccata Hinc habemus solidissimam consolationem fore vt nos nunquam sentiamus iram Dei quia Christus illam pro nobis sensit Hinc ait Paulus Heb 2.9 eum gustasse mortem pro omnibus nempe pro omnibus filijs Dei quos debuit ad gloriam adducere vt ibidem Apostolus declarat By this complaint of Christ saith he we perceiue that he was for a time forsaken of God in such sort that he had the feeling of no comfort but onely of the wrath of God and of the torments of the damned due to our sinnes Whence we haue this comfort most throughly confirmed vnto vs that we shall neuer feele the wrath of God seeing Christ hath felt it for vs. And herevpon saith Paul Heb 2.9 that hee hath tasted death for all men to wit for all the children of God whom he was to bring to glorie as the Apostle in the same place declareth Question BVt let vs goe forward to the comforts which are yet behind And next of all what may our comfort be that our Sauiour Christ being most grieuously thirstie as no doubt he must needes be after so long continuance of his most hote and firie passion yet would not drinke at al no nor once complaine of thirst till a little before his death Answer This likewise may well be a further comfort from a further consideration of the greatnes of his sufferings from this particular added to the rest in that we may so much the more euidently perceiue hereby that our saluation was most earnestly thirsted after by our Sauiour and accordingly most perfitly procured and atchieued by him for so many as shall earnestly hunger and thirst after the same Explication It is true The thirst of our Sauiour after our saluation must needs be exceeding great in that it caused him to neglect or rather to endure in silence so sharpe a bodily thirst Next vnto this that is immediatly after our Sauiour had dronke not that he might quench his thirst which the drinke that was giuen him could not doe but that the Scripture might in this point as well as in all other be fulfilled these words of our Sauiour doe follow It is finished Question What may oâr comfort be from them Answer It is most singular to the ende last mentioned that is to assure vs of the perfection of the sufferings of our Sauiour for vs insomuch as he himselfe as we doe heare doth expresly testifie that euen now at this very point of time that he vttered these words all was perfitly fulfilled whatsoeuer by the appointment of God was to be suffered of him before that he shoulâ dye the death it selfe which was the very last point of his sacrificing and offering vp of himselfe once for all to the full purchasing of our eternall redemption and reconciliation with God Explication This indeede must needes bee most singularly comfortable to euery true beleeuer insomuch as it hath beene declared in the interpretation of the meaning of this Article that the perfection of the sacrifice of our Lord Iesus Christ is hereby confirmed aboue all exception For seeing our Sauiour himselfe hath saide It is finished nothing doubtles was then vnfulfilled which was appointed of God and foretold by the holy Prophets that it should come to passe from the time of his incarnation and birth to the very last point and instant of his death And euen herein the comfort is thus exceeding great seeing our Sauiour of set purpose woulde not put an ende to his sufferings by departing this life vntil all was finished whatsoeuer God had purposed that he should endure to the full satisfaction and appeasment of his diuine iustice So that most iustly may we yea of dutie ought we as we are hereafter to obserue in the duties to put away all care of any other meanes or merit then of our most blessed and alsufficient Sauiour alone and all feare of any other punishment for our sinnes in purgatorie after death or any other way here in this life beside his satisfactorie punishment alone In which respect also most comfortably doth Maister Beza conclude this point after this sort Agitè igitur inquit gratias ingentes agamus Domino qui nobis oculos aperuit illis omnibus opponamus haec pretiosissima Domini nostri verba c. quibus aduersus quaslibet tentationes conscientiae nostrae confirmentur vera vina fide amplexantes integram illam vnicam numeris omnibus absolutissimam oblationem Iesu Christi semel a seipso factam qua nostrae conscientiae in perpetuum tranquillentur En quae consolatio ex verbis illis breuibus quidem si sonum eoruÌ attendas sed tam amplis si sensum inspicias vt quae in illis continentur opes exhanriri non possint Homil in Hist Passionis 33. Sect. 12. Goe to therefore saith this godly learned Preacher let vs yeelde exceeding great thankes vnto the Lord who hath opened our eyes and let vs oppose to al such doubts or feares these most precious words of our Lord c. wherby our consciences may be confirmed against all temptations whatsoeuer while we embrace by a true and liuely faith that entier onely and euery way most perfect oblation of Iesus Christ made once by himselfe by the which our consciences may be calmed for euer Behold what comfort is in those wordes fewe indeede if thou looke to the sound of them but so ample and large if thou doe regard the meaning of them that the riches contained in them can neuer be drawen out Let vs now come to the last wordes which our Sauiour vttered vpon the crosse Father into thy handes I commend my spirit the which also as the holy Euangelists doe testifie he vttered with a loud voice as one euen at the point of death hauing his full vigour and strength Question What may the comfort hereof be to our faith Answer First as touching the manifesting of his power hereby euen in the supporting of his fraile humane nature against the extremitie of all former and present sufferings it may well be very comfortable in that it is euident by the same that our Sauiour The Comforts belonging to his death albeit he died a true naturall death and the same naturally caused by the vehemencie of his sufferings and by the effusion of his blood âripping out at the piercings of his hands
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 alâter quam per satisfactionem humanitatis nec vicissine humanae naturae perpessiones aliun âo 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 liberatioâem in ignomiâia 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 mâre 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 ââund 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.
Explication and proofe Our Sauiour Christ taketh it for granted that we ought most dearely to loue him For who can otherwise say or thinke but he must be conuicted in his owne conscience if hee haue any knowledge of that which our Sauiour hath wrought and suffered for him Well therefore This he inferreth iustly as a fruite belonging to that loue which his redeemed stand bound to beare vnto him that they doe declare it by their obeying of his commandements that is to say of the commandements of God which are the commandements of the Sonne as well as of the Father And to the same end hee repeateth it againe in the 21. verse of the same chapter saying Hee that hath my commandements and keepeth them is hee that loueth me To the which loue also hee doth in the same verse perswade by most forcible reasons For saith hee Hee that loueth me shall be loued of my Father and I will loue him and shew mine owne selfe vnto him And yet againe verse 23. If any man loue me hee will keepe my word and my Father will loue him and wee will come vnto him and we wil dwell with him But on the contrarie hee professeth in the 24. verse that hee accounteth none of them to beare him any true loue whosoeuer doe not keepe his words Of the which words our Sauiour saieth further That they are not his to wit as hee is man simply considered in his humane nature but his Fathers who sent him Moreouer for loue and the triall of true loue toward him by a generall care of obedience thus our Sauiour saith chap. 15.9.10 As the Father hath loued me so haue I loued you continue ye in my loue If ye will keepe my commandements ye shall abide in my loue as I haue kept my Fathers commandements and doe abide in his loue Proceede now to shew the rest of the duties in like generall manner Question Which may they be Answ They are all the duties of loue mutually to be performed of one christian toward an other and the same also from an humble and lowly minde This is very true For so did our Sauiour first of all giue to vnderstand by his washing of his Disciples feete as he doth plainely expresse his owne intent therein ExplicatioÌ proofe For so soone as he had done it Know ye saith he what I haue done ye call me Master and Lord and ye doe wel for so I am If I then your Lord and Master haue washed your feete yee also ought to wash one anothers feete That is yee ought to carry this minde to be alwaies ready to doe as much as this comes too and that euen with all humblenes of minde void of ambition voide of all bitternes and contention c. For I saith our Sauiour haue giuen ye an example that ye should doe euen as I haue done to you Wherein also our Sauiour is very earnest saying as it followeth in the text Verily verily I say vnto you The seruant is not greater then his Master neither the Ambassadour greater then hee that sent him If ye knowe these thinges that is seeing nowe yee knowe them to belong to your office and dutie blessed are ye if ye doe them Iohn cha 13. verses 12 13 14 15 16 17. The same doctrine he renueth againe verses 34.35 of the same chapter saying likewise to the same his Disciples A new commandement that is a commandement the care whereof I doe renue and reuiue doe I giue vnto you that ye loue one another Yea as I haue loued you that ye also loue one another By this shall all men knowe that ye are my Disciples if ye haue loue one to another For verily true and vnfained loue not in word onely but in truth and in deede it is as our Sauiour in these wordes giueth to vnderstand so rare and difficult a grace to be obtained and so contrarie to flesh and blood and the practise of this selfe-louing world that it cannot but be acknowledged of all that knowe any thing that they haue beene singularly taught and instructed euen of God himselfe whosoeuer are indued with it And for the same cause doth our Sauiour yet againe renue and reuiue it as it were in a new parliament and that earnestly with a new weight of reason chap. 15. verses 12.13.14.15.16.17 This is my commandement that ye loue one another as I haue loued you Greater loue then this hath no man when any man bestoweth his life for his friends Ye are my friends if ye doe whatsoeuer I command you Henceforth I doe not call you seruants for the seruant doth not know what the Maister doth but I haue called you friends for all things that I haue heard of my Father haue I made knowne to you Ye haue not chosen me but I haue chosen you and or dained you that ye goe and bring forth fruite and that your fruite remaine that whatsoeuer ye shall aske the Father in my name he may giue it you These things command I you that ye loue one another This also is that which our Sauiour doth instantly pray for as a singular effect of the holy Ghost through the preaching of the Gospell chap. 17.20.21 I pray not for these alone but for them also which shall beleeue in me through their word he meaneth the preaching of his choise Disciples and other succeeding them That they all may be one as thou O Father art in me and I in thee that they may be also one in vs that the world may beleeue that thou hast sent me To wit as being conuicted thereof by so notable and admirable an effect and that therby many may be induced truly to beleeue from time to time These things beloued brethren wee are to apply to our selues For verily no man can be a true Christian without loue to the brethren nor vnlesse wee carrie so humble a minde that we be very ready willing according to those places and callings wherein God hath set vs to performe all good offices and duties of loue vnto them euen as it were to the washing of their feete The Christian King or Queene must not refuse to be a seruant to God for the benefit and welfare of the Church of Christ nay rather they must for the Lord Iesus sake and for that duties sake which they owe to him be willingly seruiceable to his Church as the holy Prophet Isaias doth by as meane a similitude as was the practise of our Sauiour in washing his Disciples feete giue plainely to vnderstand in the 23. verse of the 49. chap of his Prophesie Read also Psal 72.9 where the subiection which is due to our Sauiour himselfe from the Kings and Princes of the earth is noted by the same phrase of speech They that dwell in the wildernes shall kneele before him and his enemies shal licke the dust The Kings of Tarshish and of the Ilandes shall bring presents c. Wherefore if Kings and Queenes ought to
force could hinder from rising againe out of the graue wherein his body lay dead will most assuredly preuaile against all his aduersaries of all sorts whosoeuer They shall all be subdued vnder his feete as we read Psal 110.1 and 1. Cor. 15.25 Moreouer and beside all that hath beene said seeing the wickednes of the nature of vs all is discouered by the example both of Iewes and Gentiles in their extreme contempt and most cruell pursute against the Sonne of God yea euen that wickednes whereby the Diuell at the first corrupted our first Parents in mouing them to aspire to be as Gods For we are all by nature very raâke rebels descended of a traiterous stock The daÌger of not beleeuing the Articles of his sufferings so that iustly might the Lord cast a double condemnation vpon the world vnles it had pleased him to the more wonderfull ouerthrow of the Diuel and all reprobates to turne that to the saluation of the elect whereby we had deserued to be twice condemned Let vs therefore from hence learne betimes and so forth to perseuere continually to humble our selues vnder the holy hand of God and to seeke for his grace and mercie that we be neuer led into the tentation of the Diuel that wee should be found rebels and traitours against the Sonne of God And chiefly let all such take heed to themselues whosoeuer be in high place aboue the rest and are indued with speciall gifts of wit and learning c. For if they be left vnto themselues and to the will of the Diuel the cause of our Sauiour Christ shall no sooner come before them but the higher their places and the greater the pride of their naturall wit or the shewe of their holines is by so much will they shewe themselues to be the more sore and spitefull aduersaries vnto him in the resistance of his Gospel and in vexing the true and faithfull professours thereof To conclude this part of our inquirie this we may boldly affirme that if any doctrine will doe vs good this of the sufferings of our Sauiour must haue a chief place in the effecting of it And it caÌnot be that it should be truly known and beleeued but it must needes haue such manifold and admirable effects as haue beene rehearsed Question Now on the contrary what is the danger of not beleeuing and of not yeelding this obedience in regard of the sufferings and death of the same our blessed Sauiour Answer Whosoeuer do not beleeue that he hath suffered all these extreme paines reproches euen comparable to the reproch and torment of hell both in body and soule for their sins neither that the sufferings of our Sauiour alone are perfectly sufficient for their redemption and reconciliation with God neither do regard to know and obey the Gospel in this be âaâfe they shall surely dye in their sinnes and iustly beare their owne reproch and torment both in body and soule for euer in hel Specially such as hauing receiued knowledg and some tast of the heauenly gift doe afterward fall away and tread vnder foote the Sonne of God accounting the blood of the Testament as an vnholy thing Explication and proofe So indeed we read Heb 6.4.5.6 ch 10.28.29 30.31 with a more full declaration then you haue rehearsed out of theÌ Read also Iohn 8.24 where our Saui generally affirmeth Except ye beleeue that I am he ye shal dye in your sins And Iohn the Baptist Iohn ch 3.36 He that obeyeth not the Sonne shal not see life but the wrath of God abideth on him This wrath of God is vpon such euen in this life but it shal be more heauie to the soule immediatly after this life ended but most of all both to body soule when our Saui shal come to execute his last iudgemeÌt according to the word of our Saui himself Luk. 9 26. And of the Apost Paul 2. Thes 1.6.7.8 c. Verily as our Sauiour had the perfect sense feeling of his dolorous sufferings for sin so will he come with perfect indignation against all such as shall despise his sufferings and take delight in their sinnes To speak more particularly if we beleeue not to be set loose by the bonds of Christ we shal lye bouÌd stil in the fetters chaines of our sins for vnles the Son make vs free we caÌnot be free If we beleeue not that Chr our Lord was scourged for vs we our selues shal tast of the whip of gods wrath If we beleeue not that he was as the sheepe before the shearer dumbe for our sakes we shal neuer be able to open our mouth before God to plead for our selues If wee beleeue not that he was condemned at the iudgemeÌt seat of Pilate for vs we shal be coÌdemned before the tribunal seat of Gods iudgement Finally if we beleeue not that he sustained the torments of soule for vs coÌparable to the torments of hel for a timâ we shal for euer be tormented with them Thus necessarie is it that euery true Christian do beleeue firmely in the most perfect alsuf-ficient sufferings of our Sa Ch indured by him for euery one of vs. Let vs therfore pray accordingly as the Apostle teacheth vs Heb. 13.20.21 That the God of peace would vouchsafe euen through the blood of the euerlasting couenant to make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise for euer and euer Amen Beliefe in God the Son who the third day rose againe from the dead As for those that goe about any way to lessen the grieuousnes of the sufferings of our Sauiour The ground and meaning of his glorification in generall as if he had but onely made a shew of suffering as the Simonians diuers other heretikes are said to haue faÌtastically imagined or as if the sufferings of Martyres must be ioyned with the sufferings of Christ to the perfect merit of saluation or as it the sufferings of Christ were not properly chiefly in his soule nor necessarie so to be or on the contrary as if the soule of our Sauiour had suffered after death in the place of torment in hell or that the Godhead of our Sauiour suffered as the heretikes called Theopaschitae affirmed let vs vtterly withdraw our hearts from their opinions beeing erroneous from the faith both on the right hand and on the left in excesse and in defect Beliefe in God the Sonne who the third day rose againe from the dead and so began his exaltation or glorifying HAuing thus gone through the doctrine of faith concerning the whole humiliation of our Sauiour Christ in our humane nature euen from his incarnation to his very last sufferings vnto death yea euen to the last moment of time wherein he continued in the graue in the state and condition of the dead Let vs now henceforth proceede to the doctrine of that his
did at his apprehension in the garden Answer Like as it is a greater glory to an earthly Prince to suppresse his aduersary by sending forth some Captaine with a small number of souldiers then if hee should goe forth against him in his owne person and with a royall armie so was it more glorious for our Sauiour to doe this exploit by one of his Angells The manner how he did rise againe then if he had done it more immediately by the glory of his owne power Expli The similitude is very fit and plaine For thus may we well reason that if one Angell of Christ hath so great power that he can shake the earth and so great glory that the sight of him doth take away all valour from a company of armed souldiers yea doth strike them with such confusion as they become forth with like dead men how infinite then is the diuine glory of our Sauiour Christ himselfe and how vnmeasurable is his power who hath thousand thousands of the Angells ready at his becke and commandement Moreouer let vs adde to this that our Sauiour did not vouchsafe this wâcked company to haue the sight of him as being vtterly vnworthy thereof And therefore also would he not shew himselfe openly at Ierusalem to the chiefe Priests or Pilate c. but choseth to manifest himselfe onely to his Dâsciples and appointeth Galile where he began his preaching to be the place rather theÌ Ierusalem or any other neare to it had it not beene for the more speedy comfort of his Disciples And though he shewed himselfe once to more then fiue hundred together as we are afterward somewhat more purposedly to consider yet it is therewithall said that all these were of the brethren 1. Cor. 15.6 and Act. 10.41 Furthermore touching the manner of the resurrection of our Sauiour it is to be obserued that hee would not yet shew himselfe in his perfect glory because the time of it was not yet come though hee was already entered into the first degree of it by this his resurrection for hee reserued the perfect manifestation of his glory to his second comming Neyther were his Disciples fit to haue endured the brightnesse and excellencie of it Question But is there nothing else to be considered concerning the maner of his resurrection Answer By that which the Euangelist Luke writeth chap. 24. verse 12. and by that likewise which the Euangelist Iohn recordeth chap. 20.5.7 it seemeth that our Sauiour Christ rosâ out of the graue naked insomuch as he left the linnen clothes wherein hee was buried in the graue ExplicatioÌ proofe So indeede doe the Euangelists write Peter saith Saint Luke looked into the Sepulchre and saw the linnen clothes laid by themselues and departed wondering in himselfe at that which was come to passe That which Saint Luke writeth concerning Peter the Euangelist Saint Iohn testifieth concerning himselfe that hee likewise saw the linnen clothes lye still in the Sepulchre yea he testifieth furtheâ that both Peter and he himselfe saw the kerchief that was vpon his head not lying with the linnen clothes but wrapped togither in a place by it selfe Thus therefore it seemeth to bee euident that our Sauiour Christ rose naked out of the graue Question But why did he so Answere Hereby our Sauiour would leaue as it were a perfect token behinde him that he was ri en againe And besides it was most agreeable to that glorified estate of his body which it was raised vp in that he should doe so ExplicatioÌ proofe It is true For first that the linnen clothes the apparell of death as a man may say left behind yea and handsomely folded vp were a token that our Sauiour was riseÌ againe and that his body was not by any other taken out of the graue it may well be concluded because it is against all reason that any should take away the body naked whether they were friends or foes If they were friends it is out of all question euen of it selfe that they would not If they were enemies âhey would rather haue left the body taken away the linnen it being no doubt of some good worth âhen to haue taken away the body and left the linnen behinde Secondly that it was most agreeable to the glorified estate of the body of our Sauiour I meane it being at the least in a great part though as yet not suâly glorified till the ascension it may bee considered from the estate of mankinde in the first creation and also because hee stoode in no neede of any clothing to keepe his bodie eyther from colde or heate c. Neuerthelesse in respect of the infirmitie of those to whom he shewed himselfe he neither tooke vnto him the full glory of his humane nature neither refused to vse such apparell as hee thought meete as it is after to be further obserued The like is to be said concerning the bodies of those Saints that rose out of their graues whom God no doubt apparelled and did not send them naked into the citie for common honesties sake c. The which resurrection of theirs also because it serueth to set forth the manner of our Sauiour his resurrection we are now to consider of it in this place Question In what words doth the Euangelist report it Answer The Euangelist Matthew reporteth it in these words as we reade ch 27 52.53 Many bodies of the Saints which slept arose And came out of the graues after his resurrection and went into the holy citie and appeared vnto many Explication and proofe This memorable record ought not to be in any wise forgotten when wee speake of the resurrection of our Sauiour insomuch as hereby it is euident by the faithfull testimonie of the Euangelist that hee shewed himselfe to be such a first fruits of the dead that should sanctifie the whole lumpe and therefore would not himself rise alone though he was we graunt the first that rose from the dead and that also by his owne power neuer to dye againe For though sundry other had beene raised vp from death to life yet they died againe Neither did euer any before neither shall any for euer after rise againe by their owne power as our Sauiour did This was onely proper to him Question But what shall we say of these that after our Sauiour himselfe was risen rose againe out of those graues which were laied open at his death did they dye againe Should we thinke so or not Answer The holy Story maketh no mention what became of them and therefore it is a thing not ouer curiously to be inquired into as I haue beene taught ExplicatioÌ proofe You answer well For this modestie doth well beseeme euery scholler in the schoole of Christ that hee doe cease inquiring where our Sauiour ceaseth to teach and to thinke our selues sufficiently taught and instructed to the kingdome of God when we haue learned those things that haue certaine and sure
he was taken vp from vs must one of them be made a witnes with vs of his resurrectioÌ And further how they gaue this testimony to the Resurrection read in the same book of the Acts. ch 2.32 This Iesus saith the Apostle Peter hath God raised vp wherof we all are witnesses And againe ch 3.15 ye killed the Lord of life saith Peter to the wicked Iewes whom God hath raised from the dead whereof wee are witnesses Likewise ch 4.33 with great power gaue the Apostles witnes of the Resurrection of the Lord Iesus And againe ch 5.30.31.32 The God of our Fathers hath raised vp Iesus whom ye slew and hanged on a tree Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenes of sinnes And we are his witnesses concerning these things which we say yea and the holy Ghost whom God hath giuen to theÌ that obey him And yet againe ch 10. v. 39. c. 4â And we are wâtnesses of all things that he did both in the land of the Iewes and in Ierusalem whom they slew hanging him on a tree Him God raised vp the third day and caused that hee was shewed openly Not to all the people but vnto the witnesses chosen before of God euen to vs who did eate drink with him after he arose from the dead And he commanded vs to preach vnto the people to testifie that it is he that is ordained of God a Iudge of quick and dead To him also giue all the Prophets witnes c. Read also chap. 13.30.31 God saith the Apostle Paul raised him vp from the dead And hee was seene many daies of them which came vp with him from Galile to Ierusalem who are his witnesses to the people And againe ch 26.21.22.23 The Iewes saith he caught me in the Temple and went about to kill me Neuerthelesse I obtained help of God continue to this day witnessing both to smal and great saying none other things then those which the Prophets and Moses did say should come To wit that Christ should suffer and that he should be the first that should rise from the dead and should shewe light vnto the people and to the Gentiles And yet againe 1. Cor. 15.15 we haue testified of God The proofe of his resurrection by his own appearances that he hath raised vp Christ. Thus the whole blessed company of the twelue Apostles togither with Paul an honourable increase of that number they are all of them most faithfull authenticall witnesses of the Resurrection of our Sauiour so appointed and authorised by God himselfe they hauing his suffrages and voices so to be as we saw before Act. 10.41 For so the Greeke word procecheirotonemenoi signifieth This testification witnessing of the holy Apostles it was principally while they were liuing by wise and zealous preaching But seeing they were appointed to be witnesses to the end of the world they haue also for that cause left the same testified in the holy Scriptures as wee reade to this day in the writings of the holy Euangelists and in the Epistles of the Apostles But seeing the ground of all these witnesses and witnessings as was saide before were the appearances of our Sauiour whereby hee manifested himselfe after that he was risen as was alledged heeretofore from the beginning of the Acts and as it is touched againe ch 10.40.41 and ch 13.31 LEt vs therefore come vnto them and consider of them as diligently as God shall giue vs grace the which he for our Lord Iesus Christs sake graunt vs. Amen Question Which therefore are those appearances of our Sauiour which we speake of And to whom did he appeare and shew himselfe after his resurrection Answer They were these which follow First he appeared and shewed himselfe to Mary Magdalen she being alone Secondly to sândry other women * Hos nuntios hoc ordine recenset Beza Hom. 11. in Hâst retur pag. 263. nisi quod qâaâto in loco ponit apâaritionem Christi qua se ostendebat Petro. pag. 262. Sed tamen Apost Paulus 1. Cor. 15.5 primo in loco recenset Petrum Vnde Caluinus Cum inquit dicit Apostolus Christum Petro apparuisse primum intellige omnibus viris praeponi N hilo ânnus de ordine non contendemus Thirdly to Peter Fourthly to Cleopas and another disciple as they walked from Ierusalem to Emmaus And to all these our Sauiour Christ appeared the same day on the which he rose againe before it was night Then the same day at night hee shewed himselfe to the eleuen which were his most choise Disciples onely Thomas being absent And eight dayes after this he came vnto them againe when Thomas was with them And againe after this hee shewed himselfe to seuen of his Disciples that is to Peter and Thomas to Nathanaell to Iames and Iohn and to two other of his Disciples at the Sea of Tiberias Moreouer he appeared vnto the eleuen on a mountaine in Galile He was seene also of more then fiue hundreth brethren at once And after this he was seene of Iames alone All these seuerall appearances are mentioned by the holy Euangelists and by the Apostle Paul to haue been within the space of those fourtie daies in the which he presented himselfe to his Disciples before he ascended vp into heauen Now when the time of his Ascension was come it is said further that he led them out into Bethania and that from the mountaine of Oliues he ascended vp into heauen in their sight Explication and proofe So then wee haue the Resurrection of our Sauiour Christ confirmed vnto vs by eleuen seuerall appearances and presentings of himselfe personally and bodily to his disciples from the time that hee arose vntill hee ascended vp into heauen Wherevnto if we shall adde two other appearances of our Sauiour after his Ascension the one to Stephen Act. 7.56 the other to the Apostle Paul 1. Cor. 15.8 then haue we all the appearancâ gathered together which are mentioned in the holy Scriptures euen so many as may and ought iustly be accounted abundantly sufficient for the assuring of the Resurrection of our Sauiour vnto vs aboue all question or doubt that may be made about it And these two the last of all they may be to our speciall comfort in that not onely the Resurrection of our Sauiour is confirmed vnto vs by them but also that he being ascended vp into heauen hath not laied away his humane nature but retaineth it still euen on our behalfe vntill hee come againe to iudgement and thence-forth no doubt for euer and euer But insomuch as it is not sufficient to the confirmation of our faith The proofe of his resurrection by his first appearance to heare of them g nerally vnlesse we doe consider of them and lay them to heart with all the circumstances as God of his mercy hath commanded them to be recorded for a full
Iewe and Gentile and that not onely by his owne most holy ministerie but also by the ministerie of his seruants In the 53. cha he prophesieth of his sufferings euen as if he had seene them inflicted vpon him before his eyes And with the same hee doth most sweetly lay before vs and to the view of the eye of our faith what should be and so still are the mighty and effectuall fruites therof to our eternall comfort And in the same chapter he speaketh of the miracles which our Sauiour should work as the Euangelist Matthew doth interpret the meaning of the holy Ghost speaking by his seruant the Prophet ch 8. verses 16.17.18 The which thing also he doth before ch 35.5.6 And beside all this he doth in that 53. chap. foretell the buriall of our Sauiour as it is euident in the 9. verse of the chapter In the 55. ch verse 3. he prophesieth of his resurrection and therein of his preuailing against death to the end he might performe to his Church the fruit and blessing of Gods most gratious couenant The which he could not haue done if he had perished by death as this part of his prophesie is interpreted by the Apostle Paul Act. 13.34 And chap. 61. verse 8. c. Isaiah prophesieth againe of the preaching of our Sauiour and what shall be the singular fruit thereof The which his holy prophesie was performed in part as our Sauiour himselfe certifieth vs at such time as he preached at Nazareth Luk. 4.16 c. His prophesies are many more concerning our Sauiour as euery where is to be read in his booke of his prophesies euen as they haue beene of ancient time compiled and laid together that is euen from the time that it pleased God to publish them to his Church by his holy ministery in the daies of the raigne of Vzziah Iotham Ahas and Hezekiah Kings of Iudah But these shall suffice for our present purpose We haste to the rest The Prophet Ieremiah prophesieth likewise Ieremiah of what family our Sauiour Christ should take mans nature and of that iustification and saluation which should come by him ch 23.5.6 and ch 33.15 The Prophet Ezekiel prophesieth Ezekiel that the Kingdome shall be taken out of the hands of vsurpers and giuen to our Sauiour Christ as of right belonging to him chap. 21. verses 26 27. Moreouer all the visions of Ezekiel from the 40. ch to the end of the booke of his prophesies they are typicall adumbrations or shadowings forth of the excellencie of the kingdome and gouernment of our Sauiour Christ by an allegorical allusion to the Land Temple ceremonies Lawes Common-wealth c. of the Iewes The Prophet Daniel in the 9. ch ver 24. c. he foretelleth the death of our Sauiour yea the yeare of his death and the time of the yeare if we mark well that computation which the Angel of God numbred and deliuered vnto him Hosea prophesieth of the victory of our Sauiour ouer our last enemies death and the graue Hosea chapter 13 verse 14. Yea so that we in him shall likewise ouercome for euer 1. Cor. 15.54 c. Ioel. Ioel prophesieth of the extraordinarie gifts of the holy Ghost which God would giue to his Church immediatly after the ascension of our Sauiour vp into heauen ch 2.28 c. and Act. 2. verses 14.15.16.17 c. And Ioel againe chap. 3.16 c. Amos. Amos foretelleth the calling of the Gentiles as a fruit of the ascension of our Sauiour Christ and of the preaching of his Gospell chap. 9.11 and Act. 15. verses 15.16.17 Obadiah Obadiah likewise doth prophesie of the calling of the Gentiles and of the covniting and conioyning of them with the Iewes to be one Church vnto our Sauiour Christ verse 17. c. to the end Ionah Ionah was a propheticall type of the buriall and resurrection of our Sauiour in that he was three dayes and three nights in the belly of the Whale as our Sauiour himselfe sheweth Math. 12.39.40 and chap. 16.4 Micah Micah prophesieth of the place of our Sauiours birth and therewithall of his kingdome and of his eternall Dietie assuming vnto it the humane nature chap. 5.1.2 Nahum Nahum prophesieth that the Lord should returne with the excellencie of Iacob that is with our Sauiour Christ the Sonne of God on the behalfe of his Church against the Assirians as Iunius interpreteth posteriori Bib editione cha 2. verse 2. Habbakuk Habbakuk setteth down the excellent doctrine of our iustification by faith in Christ chap. 2.4 as the Apostle Paule doth interpret those words of the Prophet Rom. 1.17 and againe Gal. 3.11 and Heb. 10.38 The iust shall liue by faith Zephaniah Zephaniah prophesieth of the calling of the Gentiles and of the sanctifying gifts and graces of the Spirit which should be giuen them through the grace of our Sauiour Christ and by his Gospell to wit faith and repentance with forgiuenes of sinnes and euerlasting life Haggai How the Prophet Haggai prophesied of our Sauiour we haue partly seene before in that the second Temple should be made more glorious then the former by the comming of him being the Lord of glory into it and by his preaching in it c. Moreouer hee prophesieth of the mighty power of the Gospel in the conuersion of the Gentiles to God vnder these significant speeches of shaking the heauen and the earth And that the kingdome of our Sauiour shall ouerthrow all the kingdomes of the heathen chap. 2. verses 3.4.5.6.7 8. And verses 22.23 And all this vnder the name and person of Zerubbabel a Prince of Iudah one of the Ancestors of our Sauiour who was also by the appointment of God a type and figure of him Zechariah Zechariah in the first chap. of his holy Prophesie ver 8. c. he sheweth that in a vision our Sauiour Christ represented himselfe vnto him in the forme of a man and as an Angel of the Lord to whom other Angels doe serue for the helpe of the Church against the aduersaries thereof And in the same chap. he sheweth further that this chiefe Angel is a mediator vnto God for mercy in the behalfe of his Church In the 2. ch he telleth vs that he had another vision wherin this Angel informed him by another Angel that the Gentiles should be called to be one Church with the Iewes in the faith of the Gospel In the third chapter he saw in another vision the same Angell euen our Sauiour in the likenes of an Angell rebuking Sathan for hindering the peace and prosperitie of the Church And he sheweth also that hee vsed the ministerie of the other Angelles his seruaunts to further the prospââitie thereof Yea the Prophet sheweth that this Angell assured Iehoshua the high Priest The proofe of his resurrection by his first appearance all that should faithfully serue God in the ministery of his holy ordinances that the Lord would giue
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌtly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâangelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant âhe eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâh a minde to coÌmunicate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌdly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
profited our selues in this behalfe as we ought to haue done Thus much concerning the place Now let vs come to the Persons to whom our Sauiour appeared Question Who were they Answer They were the eleuen most choise Disciples of our Sauiour and diuers other gathered together with them ExplicatioÌ So we haue seene before in the 33. verse of the 24. chapter of Saint Luke And heerevnto serued the secrecie both of the time and also of the place before declared For these no doubt gaue incouragement to the greater assemblie And the rather also did our Sauiour at this time shewe himselfe to the eleuen that therewithall he might certifie many of the rest likewise being assembled together with them But it may be demanded why hee did not first of all shewe himselfe to the eleuen seeing hee minded to vse them in his speciall seruice of preaching and publishing his resurrection yea in the preaching of the whole doctrine of his Gospell aboue all other Qâ What may be the reason hereof Ans We haue seene it in part before insomuch as it pleased our Sauiour so to blâssâ that singular caâe which the women had in seeking after him yea though it was not without some weakenes and errour of iudgement And now we may furthermore well conceiue that our Sauiour would leaue his chiefe Disciples for a while vntâ themselues to the end that they hauing experience of their owne flownes and hardnes of heart to beleeue they might the rather from thence learne to haue compassion ouâr others and to be the more earnest in preaching and testifying the Gospel vnto all those to whom he shall send them that so many poore soules might be confirmed in the faith by them Finally tâe difficuâty and hardnes of the establishing of these chiefe Disciples in the faith of the resurrection yea after many testimonies giuen thereof doth more clearely confirme vnto vs that their testimony is no fained or ouer credulous report but a witnessing of that truth which was most effectually and aboue all that they looked for confirmed vnto them Explication These reasons may well satisfie the former demand Iâ is true that the will of our Sauiour ought to be a sufficient reason to vs for his fact although wee could see no other reason of it yea though our vaine reason should imagine it selfe to haue great reason against that which is done For to controule the diuine wisedome of God in any thing which he doth were to shew a mans selfe most foolish and presumptuous when he would thinke himselfe most wise It were no better then to boast of reason in extreame and frantike madnes Neuerthelesse when God himselfe shall vouchsafe to shew vs any light of holy reason to discerne of his diuine works and the ordering thereof it standeth with good dutie then that we should reuerendly consider and weigh the same to our more fall instruction or admonition and comfort as the matter it selfe shall reqâire And touching the present argument it may iustly be both for instruction and admânition and comfort thus For instruction and admonition because insomuch as it is a matter of so great difficulty contrary to al humane reason to beleeue yea to beleeue the resurrection of our Sauiour Christ and consequently to be perswaded of the fruits benefits thereof and namely of the resurrection of our bodies through him hereby we are admonished that we do therfore cast away all negligent drowsines in hearing reading meditating praying yea that on the contrary we do vse all diligent godly care both in preaching and hearing c. that so happily we may attaine vnto faith and the blessed increases thereof For certainely faith is no gift of nature neither will it grow and increase of it selfe vnlesse it be as it were watered with dewes from heauen that so iâ may fructifie and haue all meete increases from God like as it commeth at the first euen from him alone Thus therefore as was said the present argument serueth for instruction and admonition Now for comfort it serueth also excellently well in that the chiefe Disciples being at the the first most incredulous and yet were afterward most fully perswaded of this truth wee in beleeuing it from their testimonies doe not giue credite to a matter of forgery and colourable compact but to that which hath most diuine euidence for the vndoubted warrant and confirmation of it And this shall suffice vs for the present concerning the persons to whom our Sauiour Christ appeared this fift time that wee nowe speake of The manner of the appearance commeth next to be considered Question How was that Answere It was in very miraculous and strange manner both in respect of the sodainnesse and also of the stilnes of it insomuch as though the doores were fast shut yet they heard no noiââ or âinne before his comming in among them ExplicatioÌ So indeede doth the Euangelist giue vs plainely to vnderstand as we may remember f om that which was alledged concerning the place where our Sauiour at this time shewed himselfe Qu. But how are we to vnderstand the miracle of this his appearance An. I haue bin taught so to vnderstand it as we must in no wise preiudice the tâuth of the humane nature of our Sauiour now after that he is risen seeing that were to preiuâice yea in effect to disanull the resurrection it selfe Expli It is very true And therefore you haue beene taught a very good rule to goe by euen as the truth it selfe requireth of you The which also is the rather to be diligently and religiously regarded of vs because the neglect of it hath beene a cause of confirming many in sundry grosse errors contrary to the expresse doctrine of the faith For they misconceiuing the miracle as if it had beene in the nature of the body of our Sauiour now glorified they haue imagined that hee came bodily among them by a penetration or piercing through the substance of the doores without any opening of them And therevpon also haue fancied an vbiquitary or euery-where presence of the body of our Sâuiour Christ by an omnipotent and vnlimited power of his Godhead And therefore say they further Why may not his body be really present in the Sacrament where and whensoeuer euen in so many places as it pleaseth him when the Sacrament of his body is administred as well as hee was thus strangely and miraculously present euen at an instant with his Disciples though the doores were fast shut The rule therefore which you speake of is most necessary to be duly obserued of vs to the end we may auoide these grosse and erroneous misconstructions For it is most ceâtaiâe from all the grounds and articles of our christian faith rightly vndeâstood that albeit our Sauiour is almighty in that he is God and also is in the same his Deitie euery where present alwaies and at once yet that his humane nature doeth by his owne most holy will and
setled decree constantly reâaine the naturall prâperties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ selfe through any bodily substance but it must causâ it to remoue or to sunder and diuide it selfe âhat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces âhereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâe of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commândement the dores opened vnto him and shut againe without any noise or at the least âhe hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâteth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ through faith in his name ExplicatioÌ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
describeth by three adiunctes of a contrary nature to the former The first is that hee should reach forth his hands to wit as children doe when their girdell is put about them when they are dressed The second that another should gird him our Sauiour minding thereby another kinde of girding then before though he vse the same word that is such a girding whereby executioners doe binde the hands of those that are to be put to death whether by the lawfull and iust sentence or by some tyrannous commandement of the Magistrate The third that he should be led whether he would not to wit to the place of execution Thus I say the meaning of our Sauiour is plaine from his owne words duly and aduisedly considered And the manner of the speech of our Sauiour being very earnest sheweth that it was to singular good purpose that Peter should be thus certified and that he should earnestly consider of this matter If wee desire any further proofe concerning the meaning of our Sauiour we haue the Euangelist Iohn a most faithfull interpreter as it followeth in the very next words Question Which are they Answer 19. And this spake he saith S. Iohn signifying by what death he should glorifie God ExplicatioÌ In these words the Euangelist maketh the matter very plaine First that our Sauiour spake concerning the death of Peter Secondly of his martyrdom For by that kinde of the death of his seruants God is especially glorified First in that hee maketh his inuisible power manifest by strengthening his weake seruants aboue all humane strength to the confusion of the aduersaries of his truth Secondly that thereby hee confirmeth the stable truth of his promises made to the animating of his seruants to the induring of afflictions yea euen of death it selfe for his truthes sake Thirdly in that the weake Christians are hereby greatly incouraged to perseuere in the profession of the Gospel Finallie in that many of the persecutors themselues are hereby conuerted vnto God while they behold the inuincible faith and patience and ioy of his seruants notwithstanding all the extremities of their sufferings And thus also Peter himselfe taught before he died that God is greatly glorified by this kinde of death 1. Ep 4 verses 14 15.16 On your part God is glorified saith he And againe If any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how could Peters sufferings glorifie God if so be as our Sauiour seemeth to tell him that he should be vnwilling to indure them For it is willingnes and cheerefulnes which maketh the vertue Question What is to be said to this Answer In that our Sauiour telleth Peter that hee should in his olde age be led whether hee would not it was not the meaning of our Sauiour to say he should suffer against his will but to giue him to vnderstand that he should die not a naturall but a violent death by the hand of the persecuting Tyrant the which kinde of death no man would willingly make choyse of were it not for that loue and zeale which by the grace of God they beare to the glory of God and that in such conscience of their bounden duty that they do most iustly prefer it ten thousand times before their owne lyues This no doubt was the meaning of our Sauiour And so doth the Euangelist Iohn interpret the same in that he saith that our Sauiour did by the comparison which he made signifie as we sawe before by what death hee should glorifie God For seeing Peter did glorifie God by his death as the Euangelist Iohn suruiuing Peter about 30. yeeres euen to the fourth yeere of Traian the Emperour which was 64. yeeres after the resurrection of our Sauiour as the Ecclesiasticall historie doth testifie hee liued to knowe and vnderstand it must be acknowledged that he died willingly for the Lords sake And so it appeareth plainely 2. Epist Peter chap. 1.13.14 And yet neuerthelesse easily may we admit that Peter hauing still the remnants of humane frailty did not without mighty striuings subdue all naturall vnwillingnes and whatsoeuer feare might cause the same In smaller tentations then such as belong to the enduring of cruell death the flesh is apt to draw backe as the Apostle Paul plainly teacheth hee euen making himselfe the example saying I doe not the good thing which I would but the euill which I would not that doe I. Rom. 7.19 And verse 21. c. I finde by the lawe that when I would doe good euill is present with me For I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am c. Now therefore if in smaller tentations the flesh is weake how should there not be sence of weakenes in the greatest according to that saying of our Sauiour The spirit in deede is readie but the flesh is weak Yea euen according to that which hee found in himselfe though infinitely differing from our weakenes seeing there was no home-dwelling sinne in his nature as is in ours or rather because his nature was perfectly holy and yet he hauing humane infirmitie though without sinne could not but for declaration of the truth of his humane nature shew himselfe vnwilling to die especially such a death as he was to die had hee not more regarded to doe the will of his heauenly Father more then his owne simply considered in that he was man as his most holy prayer sheweth Father not my will but thine be done No meruaile therefore though wee poore fraile creatures combred with the remnants of sinne should in the flesh finde vnwillingnes yea a contrary lust of the flesh against the spirit though through the predominant and ouer-ruling grace of the spirit we are strengthened to reioyce as Peter was with his companions Act. 5.40.41.42 And so no doubt did he in the spirit reioyce at his death in that he was counted worthy not onely to be scourged but also to suffer death for the name of Christ The consideration of this humane infirmity euen in the most holy Martyrs mixed with sinne is very profitable for vs in diuers respects First to take away all opinion of merit in their sufferings that this honour may remaine whole and entire onely to our Sauiour Christ whose alone it is Secondly to comfort our selues or any other whom God at any time calleth to Martyrdome though wee cannot but haue experience of great infirmities in the firie tentation seeing the dearest of Gods children haue bidden the assaults of vnwilling and timorous nature In the which respect worthy is the saying of M. Caluine in his Commentaries vpon this Scripture that They who imagine the Martyrs to haue had no touch of feare doe gather matter of despaire when they themselues doe begin to feare Qui Martyres
in their ordinary ministery aboue any other instrumentall or ministeriall blessing of God And in this respect it is said Heb. 7. verse 7. without all contradiction the lesser is blessed of the greater After this manner therefore doth man blesse man and one man is blessed of another though in a diuerse sort as we haue now seene Now further whenas man is said to blesse God whether he that blesseth be inferiour or Superiour among men it is not to be thought that he either praieth or pronounceth blessing vpon God but only that he doth most humbly professe and acknowledge all glory praise and thanksgiuing as most due vnto him as King Dauid doth 1. Chro. 29.10 11 12 13. And so hee exhorteth the people to doe verse 20. And so doth King Salomon 2. Chro. 6.4 Reade also Psal 41.13 Blessed be the Lord God of Israel world without end Amen Amen And Psal 72.18 19. And Psal 100.4 Praise him and blesse his name Some translate it thus praise him and speake good of his name For to blesse is indeede to speake good of the name of God and to extoll and lift it vp aboue euerie name c. And Psal 145. verse 21. Reade also Iames chap. 3. verse 9. Finally when God is said to blesse man whether priuately and particularly or publikely and more commonly wee are to vnderstand it to signifie that he doth specially fauour and aduance such a person as Iudges 5.24 and Luke 1. verse 28. Blessed art thou among women And Prou. 10.7 The memoriall of the iust shall be blessed Or such a people as Psal 32.1.2 and 89 15. and 144.15 Blessed are the people whose God is the Lord. In which respect Comment Cen cap. 2. verse â Secundum verbum exegeti cum est prioris Mâster Caluin worthily obserueth that to blesse and to sanctifie or to set apart from common vse is vsed for the same thing and that the latter is an interpretation of the former Diem ergo septimum Deus sanctificat dum eximium reddit vt singulari iure excellat inter alios God saith he sanctifieth the seuenth day in that he maketh it notable and of singular dignity among the rest And this saith hee is that which he meaneth by the former word of blessing it Now therefore as blessing noteth the speciall fauour of God so all the benefits of God both spirituall and belonging to this life as fruits of his fauour they are all comprehended vnder the blessing of God Gen. 1.28 God blessed mankinde and said vnto them bring ye forth fruit and multiply and fill the earth and subdue it c. And Prou. 10.22 The blessing of the Lord maketh rich And Psal 29.11 The Lord will blesse his people with peace and Psal 37.22 Such as be blessed of God shall inherit the land And Psal 128. Read also Deut. 28. But they are the chiefe blessings which are belonging to the soule Of the which reade Act. 3.25.26 Yee are the children of the Prophets and of the couenant which God hath made vnto our fathers saying to Abraham Euen in thy seede shall all the kindreds of the earth be blessed First vnto you hath God raised his Sonne Iesus Christ and him hee hath sent to blesse you in turning euery one of yee from your iniquities And Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ. And thus it is said euery where that they are blessed that doe feare the Lord which trust in him which wait vpon him which are poore in spirit which mourne which are meeke which hunger and thirst after righteousnesse c. All such are blessed that is they are in an excellent estate and haue receiued blessed gifts and graces from the speciall fauour of God These things thus considered it is nowe the more easier to vnderstand in what sence our Sauiour is saide to blesse his Disciples namely in the most speciall manner aboue all other whether Kings or Prophets or Priestes coulde blesse in that hee was a chiefe Minister yea a mediatour betwixt God and man So that hee did not onely wish blessing or pronounce blessing by an authoritie or calling committed to him of God but euen in pronouncing he gaue also his blessing to his Apostles that is The meaning of the words of the article all fitnesse for their ministeriall seruice first and afterward all meet gifts prosperous successe that so they might be instruments of his blessing not only for their owne times but euen to the end of the world In this blessing of the Apostles our Sauiour lifteth vp his hands to giue to vnderstand that all blessing commeth from heauen according to that of the Apostle Iames chap. 1.17 And thus much shall suffice concerning this last appearance of our Sauiour here vpon earth for the full and sufficient proofe and confirmation of his holy resurrection Yea that which hetherto hath beene said shall suffice for the present concerning all the appearances of our Sauiour so farre forth as they are recorded in the holy Scriptures and testified vnto vs by sufficient witnesses euen from the time that he rose from the dead by the space of whole sortie daies vntill the time wherein he ascended vp into heauen We haue indeede two appearances more recorded in the holy Scriptures the one to Stephen the first Martyr next after our Sauiour himselfe Act. 7.55 And the other to Paul at his miraculous conuersion Act. 9.3 c. and chap. 22.6 and chap. 26.13 c. and 1. Cor. 15.8 But these were not in that space of time wherein he was here vpon earth as all the former were but from heauen after he was ascended vp into heauen and so belong rather to his sitting on the right hand of God his Father then to this present Article of his resurrection as we are here after further to consider Neuerthelesse they are verie excellent and glorious proofes not onely that our Sauiour is in our nature risen from the dead and ascended vp once into heauen but also that hee is still resident abiding and liuing there in heauen euen in the same his humane nature which did once rise againe ANd now hauing good trust that vpon these so manifold sure testimonies and confirmations of this Article of our faith none of vs doe stand in doubt of the truth of it let vs in the next place according to the order of our inquirie come to the meaning of the wordes of this Article wherein wee professe that we doe beleeue that our Lord Iesus Christ rose againe the third day from the dead Question What is the meaning of them Answer The words of this Article teach me to beleeue that our Lord Iesus Christ the onely begotten Sonne of God our heauenly Father did by his owne diuine power working together with the Father quicken and raise vp the same his holy body which was before crucified dead buried
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 coÌcerning 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 â6 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 Angeâls 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 carrie him vp Answer Though our Sauiour could by his diuine power haue caused his body to haue ascended without any meanes For he being in stead of a ladder to the Angels of heauen to ascend and descend he could haue beene a ladder to himselfe Gen. 28.12.13 Iohn 1.51 Yet it seemeth that for the declaration of the truth of his humane nature still so to remaine in heauen after his ascension and for euer as he was at his resurrection here vpon the earth he would haue it lifted vp and carried vp by a clowde Explication So it seemeth indeede For notwithstanding the body of our Sauiour being glorified and freed from all naturall grossenes was more apt to moue with greater agilitie and quicknes by many degrees then before yet wee may not thinke that it had lost all waightines of substance and therefore had yet naturally neede of some helpe to lift it vp like as it is said of our bodies that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clowdes of God to carrie them into heauen 1. Thes 4.17 And euen for this cause also would our Sauiour in the translating of his body from earth to heauen giue vs a president how our bodies shall be conucied thether at the end of the world Thus then we see good reason why our Sauiour would haue his body taken vp carried into heauen by a clowd Neither is it to be neglected which learned interpreters obserue that the Lord by putting a clowd betwixt our Sauiour and them would teach them sobrietie least they should seeke to know more of the secrets of God then were meet but should content themselues and rest satisfied with those things which he thought good to reueale vnto them Like as the Lord at the giuing of the lawe did as it seemeth to the same end appeare in a darke clowde Exod 19.9 And afterward in the Tabernacle chap 46.34 c. Num 9.15 and chap 16.42 and likewise in the Temple 1. King 8.10.11.12 Reade also Psalm 18.9.10.11 and Hab The meaning of the Article 3 verse 4. Hereunto tend the speech of the two men that stoode in white apparell Act. 1.10.11 that is to say the two Angels such as the Euangelist Iohn saith to be Angels in white garments chap 20 12. whom Marke and Luke doe neuerthelesse call by the names of men clothed in white shining vestures Marke 16 5. and Luke 24.4 For these Angels of whom we speake in this our text of the Acts call the Disciples from looking any longer vp to heauen after that our Sauiour was receiued out of their sight and informeth them of his second comming to iudgement and that he should remaine in the heauens vntill that time retaining still the same nature of man wherewith hee visibly ascended vp from them And thus the Angells besides the Apostles who were eye-witnesses doe testifie vnto vs this article of the ascension of our Sauiour into heauen yea the Angels doe further testifie of his cont nuance there in the same nature as was said euen now vntill his comming againe A point right worthy and comfortable to be noâed of vs. And further touching the speech of the Angels in that they speaking to the Apostles doe call them men of Galile they doe it not in any way of reproofe but that by hearing their countrie mentioned by such as were strangers and vnknowne of them they might bee so much the rather stirred vp to attend their speech Nleither are we so to vnderstand these Angells as though they did simply reproue the Disciples for looking vp to heauen but euen as our Sauiour in former times shewing his Disciples the glory of his miracles did therewithall make mention of his death and speaking of his death did vpon that occasion likewise often foretell them of his resurrection and being risen againe interrupteth Mary Magdalen and telleth her of his ascension and by her his Disciples so here the holy Angells call their mindes from that which was of little vse further then they had alreadie seene to that which was now more necessarily to bee knowne and thought vpon of them to the ende they might prepare themselues and teach others also so to doe that they might be found such as they ought to be in all faithfulnesse of good seruice at his glorious appearance according to that of the Apostle Paul 2. Cor 5.10 11. we must all appeare before the iudgement seate of Christ c. knowing therefore the terror of the Lord we perswade men c. Thus much therefore concerning the manner of the ascension of our Sauiour and of the faithfull witnesses of it yea euen of the whole historie and ground of it ANd now in the next place wee are according to our course to consider of the meaning of the wordes of the Article Question What is that How doe they teach you to beleeue Answer This Article teacheth mee stedfastly to beleeue that albeit our Lord Iesus Christ in respect of his diuine nature was all wayes both in heauen and earth filling all places at once with his diuine presence so that to speake properly and without figuratiue speech hee cannot bee saide his Godhead simply considered in it selfe to haue at any time either ascended or descended yet that in his humane nature both body and soule being here vpon the earth and not in heauen yea that euen with the same body which was conceiued by the holy Ghost borne of the Virgine Marie was crucified dead and buried and the third day rose againe from the dead hee did at the ende of fourtie dayes after his resurrection ascend vp from the earth heere belowe into the highest heauens there to remaine till the ende of the world and is not now neither will be till that time bodily present any other where ExplicatioÌ All is very true that you say For first that the God-head to speake properly and without trope or figure of speech cannot bee saide to ascend or descend it is euident insomuch as it is not possibly subiect to change of place but it is present euery where filling at once all places Ier chap 23. verse 23 2â And Psal 139 7 8 9 10 11 12. So that where God is said to descend or ascend and to goe from one place to another as Gen 11.5 7 and chap 18.21 Exod 3 2 c. 8. and cha 19 18. Psal 89. Habak chap 3 verse 3 c. this is to be vnderstood of some speciall declaration of his diuine and glorious presence by the ministerie of his holy Angels with some strange adioynts and effects of the same his presence And this may ioyntly or distinctly be ascribed to all three persons of the Deitie as Mat chap. 3 16. Iohn 14 23 26 cha 15 26 and 16 7 8 Acts 2.1 2 3 4. And yet more specially concerning the Sonne of God our Lord Iesus Christ in the person of a mediatour both God
and man when he is some time in the holy Scriptures said to haue descended from heauen before as well as to be now ascended vp into heauen Iohn 3 13 Eph. 4 9.10 For this is spoken by that trope or figure of speech which Diuines call the Communion of Proprieties that is when by reason of the two natures vnited in one person that is communicated to one nature which is proper to the other or that to both which is properly agreeing onely to one of them Thus therefore to speake properly the God-head either in the holy Trinitie or in the person of our Sauiour Christ the mediatour can neither ascend nor descend But the humanitie of our Sauiour Christ and namely his body which is most properly and sensibly apt to change the place did according to the most proprietie of speech that may be ascend vp from the earth into heauen Yea so that as when it was here belowon the earth it was not in heaueÌ nor in anymore places but one on the earth at one the same time according to the speech of the Angel Luke 23.26 He is not here but is risen so now being in heauen it is not one the earth according as our Sauiour himselfe had told his Disciples before Mat 26 11. yee haue the poore alwaies with yee but me yee shall not haue alwaies And according to the saying of the Angels in the first of the Acts. And of the Apostle Peter cha 3 21. whom the heauens must containe vntill the time that all things be restored c. The heauen which our Sauiour is ascended into is not the aierie region which is sometime called by the name of heauen namely when the Scriptures speake of the fowles of heauen or of the cloudes of heauen neither is it any vpper region or that which is vsually called the firmament euen to the highest that we see in which respect the starres are called the starres of heauen but it is that which is aboue all that spreading which wee see euen that which the Apostle Paul calleth the third heauen 2. Cor 12.2 That is to say It is neither the neither part of the aier nor any vpper part of that which wee see but it is a third aboue them inuisible vnto vs and as he saith Eph 4 10. farre aboue all these visible heauens The which also are called oftentime in the olde Testament The heauens of heauens Deut 10.14 1. King 8.27 Psal 148.4 that is the most high heauens Psal 68 33. The which heauens are called also the holy pallace of the Lord where his throne is and his sanctuarie c. Psal 14.4 and Micah 1 2. his holy Temple Read also Psal 113.4 The Lord is high aboue all nations and his glory aboue the heauens To this place of glory is our Lord Iesus Christ ascended euen to the right hand of the throne of God Heb 12.2 insomuch as such an high Priest it became vs to haue as should be made higher then the heauens as wee read in the same Epistle chap 7 26 Read also chap 4 14 chap 6 19 20 And thus we may perceiue the true meaning of this Article and what proofs we haue to warrant and confirme the same vnto vs. It is the more diligently to be marked of vs because by the right vnderstanding and beliefe of it wee shall by the grace of God be easily freed from very grosse errours and heresies contrary to the true Christian faith wherewith the world hath beene misled in the Antichristian Church of Rome by the space of some three or foure hundreth yeares in the opinion of transubstantiation in the Sacrament of the Lords Supper The Comforts and otherwise in the report of some bodily appearance of our Sauiour vpon earth since his ascension yea and by some other not able all at once to cast away that âeuen of transubstantiation out of their hearts haue of latter yeares fancied a consubstantiation in the same Sacrament But all in vaine as this Article rightly vnderstood and beleeued as was faide will easily shew For so much as this is most certaine that our Sauiour Christ did ascend vp into heauen really substantiaâly visibly locally bodily and in his humane nature totally and that with a determinate minde and purpose there to continue till the ende of the world for it is affirmed expressely that hee went away hence Iohn 14 2. that hee left this world chap 16 28. that hee was carried vpward into heauen Luke 24.51 And that the heauens must containe him Acts 3. it is of as great certaintie that since the time of his ascension he neither hath bin is or will be bodily present with his Church in or out of the Sacrament but onely by his diuine spirit though in more gracious and speciall manner both by his word and by his Sacrament then euer he was in former times or by any other meanes besides before this his ascension vp into heauen not by descending bodily downe to the faithfull but by sending his holy spirit into them and by causing their hearts by faith to ascend more liuely and spiritually vp vnto him And as for this Popish transubstantiation and the other like errour of consubstantiation so neare of kinde vnto it as the Church hath well wanted that absurd conclusion by the space of more then twelue hundreth of yeares after the ascension of our Sauiour vntill the Laterance councill held vnder Pope Innocentius the third anno Domini 121 5 and this other till three or fourescore yeares since so may we iustly cast them away at this day and looke vp to our Sauiour Christ and apprehend him and long after him onely spiritually and by faith vnto the time of his promised comming againe at the ende of the world as all true beleeuers not misled in this point haue alwaies done Hetherto of the meaning of this Article THe promise is next to be inquired into Question Haue we any promise that our Sauiour Christ is ascended vp into heauen for our benefit Answer The generally promise that God hath made to giue our Sauiour to the benefite and saluation of his Church may well be an assured confirmation vnto vs that as hee was conceiued borne dyed and rose againe for vs so that hee hath on our behalfe and for our further benefite ascended vp into heauen But beside the generall promise of God wee haue the particular promise and warrant of our Sauiour himselfe We haue so indeede as will be manifest by the opening of the benefites and comforts thereof which come now in the next place to be considered of vs. LEt vs therefore forth with come vnto them Question Which may they be Answer First and formost it is a benefit of singular comfort that our Sauiour Christ immediately before his ascension so soone as he had made his will fully knowen to his Apostles touching the matters and ordinances of his kingdome to the behoofe of his whole Church he did to the
same end blesse the same his Apostles and leaue his blessing behind him to the effecting of his good will and pleasure for the calling sanctification and saluation of his whole Church to the end of the world ExplicatioÌ This questionles must needes be esteemed a singular comfort And the rather if as was noted partly before and may well be called to minde here againe that the blessing of our Sauiour Christ is infinitly to be preferred before the pronouncing of blessing by any other either holy Priest of the Lawe or most faithfull minister of the blessed Gospell For as the one did blesse so doth the other that is onely by way of intreatie from God as his Ministers though in speciall maÌner aboue the priuate mans blessing whether Parent or any other seeing God hath made a speciall promise of blessing in this behalfe as we haue seene before But our Sauiour Christ blessed not onely as a minister of the word or rather as a Mediator of the euerlasting couenant of God intreating itâ from him but euen as a selfe commander hauing equall power with God to conferre all grace and blessing whatsoeuer He doth not therefore blesse as Aaron blessed Israel but rather as Melchisedek blessed Abraham in whose loynes was Aaron yea rather as God to bee blessed for euer did blesse Melchisedek himselfe And thus it is euident that we are to account it a speciall benefite not onely to the Apostles but euen to our selues being as it were in their loynes touching the spirituall propagation of the Church by them insomuch as being in the action of blessingâ he went into heauen giuing thereby no doubt to vnderstand that hee minded euen from thence to blesse out of the heauenly Sion euen from that sanctuarie and Tabernacle which the Lord God himselfe pight and not man Heb 8.2 ch 9 11.12 Let vs therefore haue his blessing in most high and singular estimation Iaakob as we know so greatly esteemed to be blessed of his Father before he should dye that by all meanes he laboured to obtaine it Yea profane Esau after he had lost the blessing of his father laboured importunately to recouer it What thankes therefore infinitely much more ought wee to render to our Lord Iesus Christ the euerlasting Father of blessing to his Church In whom and by whom all the nations of the earth are blessed Isai 9.6 Yea for that he hath so preuented vs with his blessing that wee neede not seeke it by vnlawfull meanes as Rebecka and Iaakob did the blessing of his Father Isaak Neither neede wee feare any contrarie curse according to that Number ch 23. verse 23. There is no sorcerie against Iaakob For who can curse when God hath blessed c. Read also Gen 12.3 Question But what comfortable benefite haue wee also by the ascension of our Sauiour Christ Answer As it it aââ higher degree of the exaltation of our Sauiour Christ in our humane nature then was his resurrection from the dead so it it a further confirmation and assurance vnto vs that we are perfectly iustified in the sight of God by him ExplicatioÌ The reason is very cleare For insomuch as it is truly said that if our Sauiour had not fully satisfied the iustice of God for our sinnes insomuch as hee had made himselfe sinne for vs by taking vpon him the guiltines and offences of vs and all the elect hee could neuer haue risen againe from the dead as a conquerour of death which is the iust stipend or wages of sinne for euer Rom 6 in the end of the chapter much lesse may we say could he haue beene admitted to ascend vp into heauen But now that we knowe hee is not onely risen from the dead but is also ascended vp to the liuing God appearing there on our behalfe as wee shall haue further occasion to obserue in the next Article we may iustly reason from hence by way of amplification that it is now much more manifest by the ascension of our Sauiour into heauen that we are surely discharged indeede both of the guiltinesse and also of the punishment of all our sinnes and perfectly instified in the sight of God through faith in his name Read Iohn 16. verse 10. and Rom 8.34 For the ascension is included as one degree of exaltation and so of the amplification of the comfort to be vnderstood betwixt the resurrection of our Sauiour and his sitting at the right hand of the Father Of the which more afterward In the meane season let vs gather together the rest of the comfortable fruites of the ascension Question Which may they be Answer A third comfort may iustly bee this that it is likewise a further assurance vnto vs that our Sauiour hath so vanquished and subdued all our Spirituall aduersaries that they shall neuer recouer themselues to be able to preuaile against vs or any of the children of God This also we may see confirmed Ioh 16 verse 11. where our Sauiour himselfe telleth his Disciples that after his ascension the holy Ghost should reproue the world of iudgement because the Prince of this world is iudged We may see it also plainely testified Ephes 4 8. according to the prophesie of the 68. Psal verse 17.18 when he ascended vp on high âe âeâ * Captiuorâââstituaââââ scimundum carnen âââcatum mortem Satanam cap titam fecitâ id est subâ gât Trenâ Iuâ captiuitie captiue that is hee hath most gloriously surprised and taken our enemies and subdued them Hee had euen vpon the crosse rifled and spoiled the diuel and tooke away the hand writing which was against vs. Collos 2.14.15 but his ascension sheweth it more clearly a great deale Neither is it to be neglected for the furtherance of our comfort in this behalfe that whereas the diuel and his arme is described as hauing the aduantage in fighting against vs not onely in heauenly things but also from the aire we being as poore earthwormes creeping vpon the earth Eph 2.2 and ch 6.12 Our Sauiour who is our captaine and vnder whose ensigne we fight is farre higher then they and hath infinitely much more power and aduantage against them for the leading and safe conducting of vs then they haue against vs for our hurt So this may well be a third comfort indeede according to that Psalm 68.34.35 Ascribe the power to God for his maiestie is vppon Israel and his strength in the clowdes c. Question Now in the fourth place how may the ascension of our Sauiour be yet a further comfort vnto vs Answer Our Sauiour Christ being ascended vp into heauen hath from thence and since that time and euen to this day more plentifully inriched his Church with heauenly gifts and graces of the holy Ghost for the further benefiting of euery particular member of it then euer he had done before ExplicatioÌ It is true For so Ephes chap 4. verse 8.11 c. the Apostle Paul addeth to the leading of captiuitie captiue
communion of Saints heere much more there If wee acquaint our selues with rude behauiour how should we be fit to stand before Princes much lesse before the God of heauen if we giue our selues ouer to sinne and wickednes All contrarie neglects or practises are vtterly vnbeseeming all true faithfull and beleeuing Christians and doe hinder from ascending into the Kingdome of heauen Read Psal 15. and Psal 24. Much might be said as you see But thus much for the present shall suffice touching the duties Question ANd now to conclude this article what is the danger of not beleeuing and of not walking in the duties pertayning to the faith of it Answer Such as will not lift vp their soules to beleeue in our Lord Iesus Christ and accordingly to obey him in that he is ascended vp into heauen shall finde no benefit of his sauing health heere vpon earth or immediatly after death when their soules shall be seperated from their body much lesse shal both their bodies and soules be taken vp into heauen there to liue and raigne eternally with him at the time of the resurrection of the dead It is very true Our mindes must be lifted vp first The danger of not beleeuing this article or else our bodies shall not be lifted vp afterward like as we saw before that wee must be partakers of the first resurrection before we can haue any part in the second For proofe whereof read Iohn 8.21 where our Sauiour telleth the vnbeleeuing Iewes of his going away that is of his leauing the earth and ascending vp into heauen that if they would not beleeue in him as one specially sent of God and returning to him againe they should die in their sinnes and they should haue no eternall abiding in the house of God that is in heauen as true beleeuers shall haue verses 35.36 Read also chap. 16.9 where he saith that the holy Ghost shall conuince the world of sinne euen from this that men beleeue not in our Sauiour seeing he is gone to his Father to wit into heauen Thus then we see that the danger is very great in not beleeuing this article And that we may prouoke our selues to be carefull to labour to be found in the faith hereof it shall be good for vs to consider of the fearefull examples of those which both heretofore as also to this day haue grosly erred from it Oâ olde time the heretikes called Apellites said that the ascension of Christ into heauen was but the dissoluing of his body into the foure elements The Manichaei Seleuciani and Hermenians not going so farre as to say that it is dissolued yet they are said to haue affirmed thus much that the body of our Sauiour is fixed about the starres and chiefly about the globe of the sunne and is ascended no higher And in deede if it should not be gone into the inuisible heauens where might it be more likely to abide then in the Region of those excellent creatures and neere about the sunne Thus leauing the truth they would seeme to be as wise in errour and as soberly minded in their madd conceites as any colour or pretext might cause them to seeme to be The Carpocratians they would not denie the ascension of our Sauiour into heauen but they held that the ascension was of the soule onely and not of the body But the Christolites they restraine the ascension to the Deitie saying that it onely ascended and not the humane nature at all Thus haue many erred in former times And in our owne daies the Papists who though they graunt an ascension of the whole humane nature yet they beleeue not soundlie that the same is contained in heauen vntill the end of the world as the scriptures doe plainely teach vs. For if they did then would they not tell vs of anie bodily appearances of his heere vpon earth either to Peter going out of Rome to shunne martyrdome as we haue the tale deliuered vnder the name of Linus the next Bishop of Rome after Peter as they say Neither would they so many hundred yeeres after our Sauiours ascension haue brought the transubstantiated presence of his body into their Masse so often and in so many places so euer as they haue minde to make it as they hold and teach that they doe They also that doe contend for an vbiquitarie or euery where presence of the body of our Sauiour would neuer be so earnest that way nor to say that the ascension of our Sauiour was nothing else but a disparition or vanishing out of sight and no remouing out of one place into another neither would they striue for a bodily presence really in or with the bread of the Sacrament c. if they did truly beleeue this article These dangers therefore are carefully to be auoyded of vs. And to the end our soules may be preserued from them it is necessarie that wee doe rightly vnderstand and firmely hold the truth of this article not according to any fancie of man but according to the true interpretation of the holy Scriptures alone Beliefe in God the Son who sitteth at the right hand of God the Father almightie Beliefe in God the Sonne who sitteth at the right hand of God the Father almightie The grouÌd of the article HEtherto of the second degree of our Sauiour Christ his exaltation The next and highest degree is to be inquired of Question Which is that Answer He sitteth at the right hand of God the Father almightie So in deed it followeth in the articles of our beliefe But what ground of holy Scripture haue you for it In the 19 verse of the 16. chap. of the Euangelist Marke immediatly after the former article of the ascension this of our Sauiours sitting at the right hand of God followeth in the very next words Question Rehearse the words of the Euangelist Which are they Answer So saith S. Marke after the Lord had spoken to them he was receiued into heauen and sate at the right hand of God Explication This is a plaine ground and testimonie of it in deed And it is no other thing but the accomplishment and fulfilling of that which was long before prophesied on and foretold in the 110. Psalm like as we haue seene before how in the booke of the Psal both the sufferings and also the death and resurrection and ascension of our Sauiour haue beene foretold vnto vs like also as our Sauiour himselfe while he was yet liuing on earth spake of his betraying of all his sufferings euen vnto the death and of his resurrection froÌ the dead and of his ascension vp into heauen before any of these things came to passe to the end his disciples might the rather be moued to beleeue when they should see them according to his word to take their effect So did he euen to the same end and purpose foretell this his sitting at the right hand of God the Father before it was fulfilled ãâã we read
it recorded Math. 22 4â c. Where hee applied the ancient prophet of the 110. Psal is long before spoken of himselfe therby did put the Pharisies to silence giuing them to vnderstand that the promised Messias was another manner of one then they imagined him to be that is to say of greater dignity then any meere mortall man For who else but such a one might be Dauids Lord who was the soueraigne King of Israel This was that which did at this time confound theÌ And another prediction of his sitting at the right hand of God we read it vttered before the high Priâst Math. 26.64 Hereafter saith our Sauiour shall ye see the sonne of man sitting at the right hand of the power of God Thus then we may euidently see that we haue this article of our faith sufficiently warranted and confirmed vnto vs in the holy scriptures NOw after the ground and proofe of the article it followeth in the next place that we doe inquire into the true meaning of it To the which end as you heard in the Sermon vpon this article diuers things are diligently to be considered of vs the which it is necessarie for vs heere to call againe to minde Question Which therefore are those things Answer First the time is to be considered when this sitting of our Sauiour heere spoken of did begin and how long it is to continue Secondly the place where he sitteth Thirdly the Person at whose right hand he sitteth Fourthly what is meant by the right hand of God Fiftly what the sitting of our Sauiour meaneth That all these things are necessarily to be considered of vs to the right vnderstanding of this article it will appeare in the examination of the particulars Let vs therefore come vnto them The meaning of the Article And first at what time did this sitting of our Sauiour begin And how long is it to continue An. It began immediately vpon his ascension vp into heauen and it continueth for euer w rld without end Expli It is very true For so first touching the beginning is the truth of it historically and orderly reported in the holy Scriptures namely Marke chap. 16. verse 19. as was before rehearsed And againe Acts chap. 2. verses 33 34. the sitting at the right hand followeth immediately after the exaltation of our Sauiour by his ascension to heauen And though the ascension is not alwaies mentioned betwixt the resurrection and sitting at the right hand of God as Rom. 8.34 and Ephes 1.20 yet it must necessarily be vnderstoode according to those former testimonies of Marke and Peter And so likewise although the sitting is rehearsed in some other places immediately after his death as Heb. 1.3 and chap. 10.12 and chap. 12.2 yet must both the resurrection and also the ascension be vnderstoode as going in order of time betwixt them For so it is plaine from the testimony and prediction of our Sauiour adiured by the high Priest Matth. 26.63 Hereafter saith he shall yee see the Sonne of man sitting at the right hand of the power of God This hereafter which our Sauiour speaketh of was indeede to be accomplished a great while after and is still remaining to be performed so long a time hereafter as the world is yet to continue Neuerthelesse that the sufferings death resurrection and ascension of our Sauiour were before his sitting at the right hand of God and that the sitting was after them the words of our Sauiour are verie plaine So then howsoeuer the sitting of our Sauiour at the right hand of God is to continue for euer as was further answered which thing the Apostle plainely affirmeth Heb. 10.12 as we shall haue further occasion to consider afterward yet it began not till that very time when hee was ascended and entred into the high heauens euen to the throne of the Maiesty of God This consideration of the time is the rather to be diligently obserued of vs to the arming of our minds against that confused fancy of some who in fauour of their errours in some other points would haue vs beleeue that our Sauiour had alwaies his seate at the right hand of God and also that the right hand of God here spoken of is euery where c. But that this Article of our faith is not so to be vnderstood we haue seene already in that which was said touching the time And as for the place we are now to consider secondarily that it was not Question neither is euery where Where therefore say you is the place where our Sauiour sitteth at the right hand of God Answer I haue learned from the holy Scriptures that the place where our Sauiour sitteth at the right hand of God is onely in the heauens ExplicatioÌ proofe So it must needs be For seeing by his ascension he hath left the earth I meane as touching his humane nature for of it do these articles of our faith properly speak is gone into the heauens which must conteine him till he shall come againe to iudgment we cannot vnderstand his sitting at the right hand of God in his humane nature to be any other where then in heauen So that this we are to imbrace and hold for a certaine truth that the place of our Sauiours sitting at Gods right hand is that place only whither he is ascended For proof whereof read Eph. 1.20 God hath set him at his right hand in the heauenly places And Heb. 1.3 In the highest places And ch 8.1 in the heauens And 9.24 Christ is not entred into the holy places that are made with hands which are similitudes of the true sanctuary but he is entred into very heaueÌ to appeare now in the sight of God for vs. Thus much coÌcerning the place The which is the more diligently to be obserued of vs for the reason before mentioned concerning the time The third thing to be considered Question Answer Explication is the Person at whose right hand our Sauiour sitteth Who is that Euen the same which is mentioned in the first article that is God the father almighty It is very true For so are all those places of holy Scripture to be vnderstood where mention hath bin made of our Sauiours sitting at the right hand of God Neither is it necessarie that the word Father should be alway expressed seeing it is a very vsuall thing to vnderstand the Father by the name of God when mention is made of God with a respect to the Sonne as it is here in this Article Neuerthelesse sometimes the name of the Father and also of his almightie power is expressed namely Ephes 1.17 c. The God of our Lord Iesus Christ the Father of glorie c. by the exceeding greatnesse of his mightie power hath raised vp our Lord Iesus Christ and set him at his right hand And 1. Cor. 15.24 the same Apostle speaking of our Sauiours deliuering vp of his kingdome saith That hee should deliuer it vp to
God the Father of whom he receiued it And furthermore that this Father is almightie it hath beene prooued and declared before so that it is lesse necessary at this time to stand vpon it This also is very comfortable as we shall haue occasion to obserue afterward Let vs therefore come now to consider of the fourth point necessary to the vnderstanding of this Article to wit what is meant here by the right hand of God this almightie Father Question But first How can it be that our Sauiour should sit at the right hand of God seeing as our Sauiour himselfe hath taught vs God is a Spirit Iohn 4. that is of a spirituall nature and therefore hath neither bodily right hand nor any other bodily member or any externall similitude or likenesse of man as God himselfe doeth likewise declare in the 2. Commandement of his morall Law In which respect also he saith by his holy Prophet Isai chap. 40. verse 18. To whom will yee liken me or what similitude will ye set vp vnto me c. What is to be said to this Answer The right hand of God is vsually mentioned in the holy Scriptures to note the mightie power of God But in this Article it is to be vnderstood according to that vse which was among the great Kings and Princes of the earth to set those at their right hand whom they specially fauoured and minded to aduance to the chiefe degrees of power and authority vnder them or to be as it were in their stead and in office to represent their person Question Be it so What then shall these words the right hand of God signifie in this Article of our faith Answer They doe by a familiar comparison represent to our weake capacitie the most soueraigne and diuine authority of God Explication and proofe They doe so indeede For notwithstanding as you answered before the right hand of God doth most vsually note the power and strength of God according to that Psal 89.13 Thou hast a mightie arme strong is thy hand and high is thy right hand c. Likewise Psal 20.6 Now I know that the Lord will helpe his anointed and heare him from heauen his sanctuarie by the mightie helpe of his right hand And euen concerning the matter in hand according to that Act. 5.31 God hath lifted vp Iesus by his right hand that is by his mightie power to be a Prince and a Sauiour Neuerthelesse in the present Article it seemeth of it selfe verie cleare that the right hand of God should rather signifie the soueraigntie of that authoritie which by greatest right is most due vnto him So that we may not vnaptly say thus to expresse the meaning of this Article that God hath lifted vp our Sauiour by the right hand of his almighty power and strength that he might set him at the right hand of his most soueraigne maiesty glorie In which sense mention is made of the right hand of God Psal 17.7 And that it was the manner of Kings and great persons to set those whom they fauoured at their right hand and that this was accounted a speciall honour and preferment giuen to such we may perceiue by that which wee reade Genesis 48.18 where Ioseph is desirous that the eldest of his sonnes might stand at the right hand of Iaakob his Father to receiue his blessing which Iaakob no doubt was in dignitie and honour a Prince of the holy people of God though outwardly in a more meane estate We may perceiue it also by the practise of king Salomon 1. Kings 2.19 who set his mother comming to make a certaine sute vnto him at his right hand And by that which is said Psal 45.9 of the wife of the King The Queene stood at the right hand of the King The Comforts in a vesture of gold of ophir And Mat. 20.20 21. by that request which the mother of Iames and Iohn made to our Sauiour Christ that one of them might sit at the right hand And finally by that which our Sauiour himselfe saith that at the day of iudgement he will place the sheepe that is his faithfull people at his right hand Matth. 25.33 But that this speech of our Sauiours sitting at the right hand of God is in no wise to be litterally vnderstood after the hereticall conceit of those that are called Anthropomorphites because they held God to be like man in his outward shape and proportion of bodily members beside that which was already obserued concerning the spiritual nature of God it may further appeare by comparing of diuers places together where this one and the same thing is expressed in diuers words as by an interpretation of them For Mat. 26.64 the right hand of God is called the right hand of his power And Heb. 8.1 the right hand of his throne of maiesty And againe chap. 12.1 the right hand of the throne of God Where we see the right hand of God attributed to his power and to his throne to shew that by his right hand is meant his soueraigne power and authoritie onely and no outward forme and description of his nature These things thus considered it shall be easie for vs to vnderstand in the first place what is meant by the sitting of our Sauiour at the right hand of God the almightie Father Question Shew you it therefore What is meant hereby Answer The sitting of our Sauiour at the right hand of God signifieth vnto vs these two things First that he hath receiued of his Father euen in his humane nature so great honour and glorie as neither may lawfully nor can possibly be giuen to any person who is no more then a creature whether man or Angell Secondly it signifieth that according to the incomparable excellencie and glorie giuen to his person he hath likewise receiued of God our heauenly Father the most high soueraigntie of office and power ouer all creatures and that eternally euen for euer and euer as well in kingly regencie ouer men and all creatures as in the intercession of the high priesthood with God for men to witâ for all his elect children ExplicatioÌ proofe That these things are so First touching the peerelesse honour and glorie of our Sauiour signified by the sitting at the right hand of God reade Heb. 1.13 vnto which of the Angells saide God at any time sit thou at my right hand c. Wherefore seeing this dignitie cannot beseeme an Angell we may well conclude that it is not meete to be attributed to any creature beside And likewise verse 5. of the same chapter Vnto which of the Angells said God at any time Thou art my sonne c. So that where it is saide by the Apostle Peter 2. Epistle 1.17 that our Sauiour receiued honour and glory when there came such a voyce to him from the excellent glory This is my beloued Sonne in whom I am wel pleased yea euen while he was yet vpon the earth And the Apostles saw
his maiestie verse 16. of the same chap. For he was gloriously transfigured before theÌ Mat. 17 2. much rather then may it be said in respect of his sitting at the right hand of God that he hath receiued most high honour glory froÌ God But because the highest dignity and honour of person was not sufficient for our Sauiour so infinit was the loue of God toward him and his own worthines in himselfe therefore did he ioyne a like soueraignty of office with his excellency of person that his power might maintaine and vpholde his honour For potentia est custos vindex honoris according to that which we may further reade Eph. 1.20 21 20 21 22 23. God set Christ at his right hand in the heauenly places farre aboue all principalitie and power and might and dominion euery name that is named not in this world onely but also in that which is to come And he hath made all things subiect vnder his feete and hath appointed him ouer all things to bee the head to the Church which is his bodie euen the fulnesse of him that filleth all in all things And Philip. 2.9 God hath exalted him and giuen him a name aboue euery name And 1. Pet. 3.22 and Heb. 2.9 We see Iesus crowned with glorie and honor Indeed as the Apostle saith in the same place our Sauiour was made a litle inferiour to the Angells through the suffering of death yea in that the Son of God was made man it was a wonderfull humiliation which he stooped vnto But now on the contrarie the aduancement is so great that wee may say that man is after a sort made the most high God This most high and diuine soueraignty of our Sauiour in office ioyned with the most high dignity and honour of his Person consisteth partly in that power which hee hath from God ouer men and partly in that fauour which he hath with God for men as was answered But because these things are afterward to be considered more fully in the benefites and comforts belonging to the faith of this Article therefore wee will content our selues onely to haue made mention of them now In the meane season let vs first obserue this in a word that whereas the holy Scriptures teach vs that our Sauiour sitteth at the right hand of the Father in the heauens we are not to conceiue as though he were restrained from all motion of his bodie Though indeede it is all one with him now whether he doe continually sit or should be in continuall motion and bodily action or should be continually standing as Stephen saw him And the right hand of God is principally euery where in the most glorious heauens where the throne of his Maiesty is Neither is our Sauiour said to sit at the right hand of God so much by these words to note the situation as one would say of his bodie as that excellent estate degree wherein hee is according to that which was declared before Question Now therefore all these things duly considered and laid together What is briefly the meaning of all the words of this Article He sitteth at the right hand of God the Father almightie Answer This Article teacheth me euery true christian vndoubtedly to beleeue that the only begotten Sonne of God our glorious Lord Iesus Christ who after his death rose againe bodily from the dead is now in the same our humane nature not onely ascended bodily into heauen but also that he hath there receiued of the Father as a fruit declaration of his infinite loue toward him and as a fruit of his owne infinite merit and worthinesse in his sight all perfection of diuine power glorie and maiestie to the perfecting of all things belonging to his most high and eternall office of kingdome ouer all and o priesthood prophetship for the perfect saluation glorification of his Church euen in that he is the Sonne of man Explication and proofe It is verie true For herein is fully confirmed to our Sauiour Christ that which he himselfe had affirmed before his death Iohn 5.20 27. The Father loueth the Sonne and sheweth him all things whatsoeuer he himselfe doth and hee will shew him greater workes then these that ye should meruaile c. And he hath giuen him power also to execute iudgement in that he is the sonne of man And that also is herein fulfilled which he said a little before his ascension Matth. 28.18 All power is giuen me in heauen and in earth And that which hee praied Iohn 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee as thou hast giuen him power ouer all flesh that he should giue eternall life to all them whom thou hast giuen vnto him And verse 5. Glorifie me thou Father with thine owne selfe with the glorie which I haâ with thee before the world was In the which glorie of the Father he shall come at the last day Matth. 16.27 And chap. 25.31 And Luke 21.27 with power and great glorie THus from the meaning of the Article we come to the promise Question Haue we therefore any promise that our Sauiour Christ should be seated at the right hand of God the Father for our benefit Answer The prophesie in the 110. Psalme verse 1. containeth a promise in it saying The Lord saide to my Lord sit thou at my right hand till I make thine enemies thy foote stoole Explication and proofe It is true For the conquest of our Sauiour promised to him was also to the benefit of the Church as the same Psalme doth plainely declare But because the promise will further appeare from all the effects thereof in the most comfortable fruits and benefites The Comforts which the sitting of our Sauiour at the right hand of God hath brought vnto the Church therefore wee will abruptly breake off from the promise and haste vnto them Qu. Which are those most comfortable fruits and benefits An. To speake as the truth is generally by this most high exaltation of our Sauiour Christ in our humane nature all the fruits how manie and how great soeuer wee receiue by him euen from his verie incarnation and first comming into the world to his ascension vp into heauen to wit redemption iustification sanctification saluation and whatsoeuer else beside they are all most perfectly warranted and sealed vp vnto vs and to euery true christian beleeuer yea euen to the poorest and basest of those which doe truly beleeue in his name It is very true according as that one place of the Apostle Saint Paul Rom. 8.29 30 c. ExplicatioÌ proofe euen to the end of the chapter may aboundantly proue and declare For albeit as we must acknowledge he deduceth and deriveth our saluation from the very first and supreame cause of iâ that is to say from the most sacred and eternall election and high counsell of God yet he proceedeth to make the most low humiliation of our
al the children of God as if the holy Apostle should haue spoken thus Maruel not at this that I say all the enemies of God shall be subdued vnto him for euen the Son of God himselfe in that he is man yea in that being both God and man and bearing the office of the Mediator he shall in regard of the same his office willingly submit himselfe vnder God as to his head 1. Cor 11 3. though he shall neuertheles for that but rather more gloriously rule and raigne ouer vs as our head to our infinite benefit Eph 1.22 and ch 4. 15. Colos 1.18 and ch 2 19. And thus may we perceiue that the cleare manifestation of the subiection of our Sauiour such as it shall be containeth a most sure ground of perfect comfort to vs insomuch as we shall at that time and thenceforth for euer continually behold and enioy the most blessed presence of our Mediatour by whom wee being once reconciled and vnited to God our heauenly Father shall by him and vnder him bee held in so sweete a bonde of subiection to ouâ God that we shall neuer haue any minde to lift vp ourselues against God or at any time to withdrawe our dutifull obedience and seruice as in Adam out first Father all of vs did and are still of our selues alwaies apt so to doe But yet one thing more remaineth concerning this great point of our faith Quest What doth Saint Paul meane when he saith that our Sauiour shall be subiect to the end God may be all in all Is it his meaning that then our Sauiour Christ shall cease to be any longer Christ and that hee shall lay aside his humane nature c. Answer Far be it from vs once to admit any such thought The meaning of the holy Apostle is that by the subiection of our Sauiour which he speaketh of the diuine Maiestie of the Godhead both Father Sonne and holy Ghost shall be so clearely manifested that the bright glory thereof shall not onely infinitely excell the glory of all other creatures but euen the humanitie of the Sonne of God himselfe So that though our Sauiour Christ shall retaine his eternall glory euen in that he is the head and mediator of the Church yet the perfection of all glory yea euen touching our redemption iustification sanctification and glorification shall be ascribed to the Deitie both Father Sonne and holy Ghost by whom we were with one most holy consent eternally elected and chosen and through whose grace toward vs and the whole Church the Father did send the Son in due time to take the nature of man by the holy Ghost and so to obtaine this high grace to be the Redeemer and Sauiour of men Explication This is indeede the holy meaning of the blessed Apostle so farre as wee in our weakenes could attaine to the glimse at the least of so high a mysterie The which doubtles neither wee nor any other shall be able fully to vnderstand vntill the time come that wee shall knowe as wee are knowne as the some Apostle speaketh and that we see it fulfilled before our eyes in the blessed season appointed of God Hitherto of the comforts of faith arising vnto vs from the sitting of our glorious Lord Iesus Christ at the right hand of God the Father almightie NOw let vs come to the vse of the same comforts touching those fruites of obedience and thankes which we stand bound to yeeld vnto God our Sauiour for the same Question Which are they Answer To speake more generally As all the fruites and benefites of our redemption are by this last and highest degree of our Sauiours exaltation most comfortably sealed vp and assured vnto vs and to the whole Church for euer so are wee in euery respect both of his princely prophesie and also of his royall Priesthood and k ngdome exceedingly to reioyce and comfort our selues in him as in an al sufficient Prince and Mediatour of our eternall redemption and saluation And accordingly with the greatest chearefulnesse of soule and spirit that may be to yeelde him all the duties of the greatest loue reuerence and obedience that we can possibly attaine vnto ExplicatioÌ proofe It is indeede most reasonable and meete that it should be so as euery one must needes acknowledge in his heart though wee should say no more For seeing hee is a most high and holy Prophet wee are to reioyce in him more then euer the people of Israel did or might lawfully reioyce in Moses though he was the blessed instrument of God to deliuer them out of that heauie bondage of Egypt wherein they had beene a long time sore oppressed And more then any other of the same people might afterward reioyce in any other of the holy Prophets though God made them to bee as Fathers vnto them and as the horses and chariotes of Israel according to that which one of the Kinges acknowledge concerning the Prophet Elisha 2. King 13. verse 14. Seeing he is a royall high Priest it is our dutie to take more ioy in him spiritually then all the sweete perfume and all the glorious garments of Aaron or any other of the high Priests of the lawe could yeeld outwardly to those that beheld and sinelled to the same Exodus 28. Psal 133. Seeing he is the King of Kings The Duties and so crowned of God in the Lighest heauens we ought to reioice in him with ioy infinitely exceeding the ioy which the people tooke at the anointing and coronation of King Salomon heere vpon earth though at the blowing of the trumpet all of them said God saue King Salomon and piped with pipes and reioyced with great ioy so that the earth rang with the sound of them 1. Kings chap. 1. verses 39 4â And hereunto we are in speciall manner exhorted by the Spirit of God in the Song of Songs in that sweet allegorie borrowed from the same anointing and crowning of King Salomon in that he was a type of our Sauiour Christ chapter 3.11 For Come forth ye daughters of Sion saith the Church and behold King Salomon that is our Salomon the great King of the whole Church both in heauen and in earth with the Crowne wherewith his mother crowned him in the day of his mariage and in the day of the gladnes of his heart But this beholding must be with the eye of faith for otherwise we cannot pierce so high as to see the glory of the coronation of this our Salomon whom we now speake of Thus I say more generally wee are to reioice with ioy vnspeakeable and glorious in respect both of his princely Prophetship and also of his kingly high Priesthood and Kingdome though with our naturall eyes as the Apostle Peter saieth we doe not see him And this is the next and most immediate duty which doth kindly follow vpon the former doctrine For insomuch as there is so great a ground or Sea full of comfort what may more aptly
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most coÌfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The grouÌd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord coÌmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen froÌ the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
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 âespect 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 coÌfort 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 coÌcerning the coÌming 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 coÌmunion 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 seluâs 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 coÌmunion 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 coÌmunicable 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
either sort of these duties doe belong herevnto And first as touching the former sort it is euident that they doe so euen from that similitude of the body which S. Paul hath vsed as may well be obserued from the neare knitting of the members in the naturall body and from their mutuall tendernes each to other answerable to the same their neare connexion and according to that sweet law which God hath set in nature For seeing as hath beene declared alreadie all Christians are most nearely linked together in Christ Iesus euen by the bond of that Spirit of his which is the worker of all good and holy coniunction and likewise seeing that spirituall head to wit our Lord Iesus Christ from the which euery member of his bodie receiueth life is more liuely and mighty in operation by infinite degrees then is the naturall head of the naturall body therefore ought all Christians to be most hearty tender and faithfull in their mutuall loue to the cherishing and hearting on of one another in the way to the kingdome of heauen And for the very same cause doth our Apostle S. Paul in the 13. chap. immediatly after this doctrine of our most neare coniunction with our Sauiour Christ coÌtained in our text treat of Christian loue as being in respet of some fifteene or sixteene properties which hee there rehearseth the way of all perfection And as else where hee termeth it the bond of perfection and that which wee ought to grow vp and encrease in continually Colos 3.14 and Ephes 4 15. As touching the Apostles owne example and practise what it was wee haue seene before Rom. 1.11.12.1 Cor. 9.19 c. Read also 2. Ep. 11.28.29 Now to the performance of this euery one according to that which hath likewise beene set downe before is to haue due regard what member hee for his part is in the body whether an eye to foresee or an eare to hearken after things as a good intelligencer concerning the affaires of the Church or a hand to help the poore or a foot to be commanded and imploied about any meaner seruice c. And accordingly euery one is to doe the proper office of such or such a member as he is To the which end purpose here call againe to mind Rom. ch 12. verses 3.4 â c. And Ephes ch 4. verses 4.11.12.13.14.15.16 and verse 25 Read also Iob ch 25.15 where we may see how hee for his part was an eye to the blind c. And 1. Iohn 1.6.7 If we say we haue fellowship with God saith the Apostle and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another and the blood of Iesus Christ his Sonne cleanseth vs from all sinne It ought to be in the Church of our Sauiour Christ in regard of spirituall graces as it was in the gathering of Manna All brought that which they gathered to one heape and all had their meet portion from the same heape again and so there was found sufficienâ for euery man So it ought also to be in the communicating of bodily reliefe and succour according to the excellent doctrine of the Apostle Paul in that behalfe 2. Cor 8.13.14.15 And hereof we haue the Church of Corinth and other of the primitiue Churches notable examples for the best ordered and most charitable communion Act. 4.32 c. As the Sea filleth all riuers and all riuers runne againe into the Sea so should it be among the people of God Euery one ought to loue and tender all and all againe euery one the Minister the people and the people their Ministers c. 1 Thess 2.7.8.11.19.20 and cha 5.12.13.14.15 Heb. 13. verses 17.18 Philip. 2.1 2.3.4 The loue of the Saints one toward another and toward the whole Church it must be a holy loue that is a more excellent loue their that which is naturall or ciuill Philosophical insomuch as the corporation wherof we are memebers in the Church is not a naturall or ciuill body but a sacred and holy body as we haue seene before For the precepts of which loue read Rom. 12.9.10 c. Gal. 6.1.2 Heb. 13.1.2.3 1. Pet. 1.23 whereof we haue Dauid for one notable example Psal 16.3 All my delight saith he is in the Saints c. Hetherto of the first sort of the duties more generally considered Now touching the second sort more particularly mentioned in the second part of the answer First for the preaching of the Gospel that it is to be vsed as a meanes to bring vs and to settle vs in this holy communion read 1. Ioh. 1.3 That which wee haue seene and heard declare wee vnto you that ye may haue also fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ In which respect also it is that the Apostle Paul doth heartily praise God for that fellowship which the Philippians had in the Gospell by the preaching thereof as we read chap. 1. verses 3. and 5. of that Epistle which hee wrote vnto them That the holy Sacraments are to be vsed to the same end remember what the Apostle Paul hath written in our text By one Spirit saith he we are baptized into one body c. And likewise in the same place We are caused to drinke into one Sp rit Let vs consider also his earnest assertion in the same Epistle chap. 10.16.17 The cup of blessing which we blesse is it not the communion that is a true signe and pledge of the communion of the blood of Christ The bread which wee breake is it not the communion that is a true signe c. as before of the bodie of Christ. That is to say Haue not we that truly beleeue in our Sauiour Christ and who doe by a true faith eate the bread and drinke the wine of the Sacrament haue we not I say our very true communion with the body blood though in a spirituall manner yea with the whole humane nature yea and thereby euen with whole Christ both God and man As though the Apostle should earnestly affirme that we haue our communion with him assuredly And as we haue it with our Sauiour so also wee haue it by him as certainly among our selues as it followeth in the words of the Apostle saying For we that are many are one bread and one body because we are all partakers of one bread And all through one and the same Spirit working in vs all Call also to minde here againe Act. 2.42 c. and ch 4.32 and Ephes 4.3.4.5.6 And for Praier read in the same Epistle to the Ephesians cha 6.18 Pray alwaies with all manner of Praier and supplication in the Spirit and watch therevnto with all perseuerance and supplication for all Saints And 2. Cor. 1.11 And Philip. 1.19 For I know saith the Apostle that this shal turne to my saluation through your praier and by
and the resurrection from the dead neither marrie wiues neither are married For they can die no more for as much as they are equall to the Angels isangeloi that is in like estate and condition touching immortality with freedome from need of all earthly food or clothing c. which now they cannot want Neuerthelesse they shall be of another kinde of nature or substance chiefely in respect of their bodies then the Angels are And then also it followeth in the same sentence of our Sauiour that they are the Sonnes of God since they are the children of the resurrection Nowe because this distinction of the body into a naturall and a spirituall body might seeme strange therefore doth the Apostle in this latter part of this 44. verse affirme it of his Apostolicall authoritie and credit that there is a naturall body and that there is also a spirituall body And not onely so but hee also confirmeth the first member of the distinction by the authoritie of the holy Scripture saying thus As it is also written to wit Gen. chap. 2. verse 7. The first man Adam was made a liuing soule And then he doth againe of his owne Apostolicall authoritie as a faithfull interpreter of the will of God supply the other member of it saying further that the last Adam that is to say our Sauiour Christ was made a quickening Spirit That is such a one as was not onely indued with a reasonable soule like vnto vs but also hâd in our nature which he tooke vnto him the Spirit of God mighty to raise vp and quicken our bodies after death as well as he did his owne and as well as in the meane season he is mighty and effectuall by the same his Spirit to regenerate sanctifie and seale vs vp both bodies and soules to the inheritance of the kingdome of heauen Whereof also he hath alreadie taken possession on our behalfe in his body now made perfitly spirituall to the end that we with our bodies when once they shall be made spirituall like to his might likewise be made partakers of it with him And yet with this caution as the Apostle further addeth that according as in the order of creation the naturall was before the spirituall so must wee be content to remaine in this world naturall and onely in some part or measure spirituall vntill the resurrection when and not till then wee shall be wholly spirituall in such sense as hath alreadie beene interpreted And for the further clearing of this point the Apostle proceedeth in making a more full comparison or rather opposition betwixt Adam and our Sauiour Christ as the words of the text will plainely declare Qu. What is that which he writeth concerning this matter An. In the latter part of the 44. verse before mentioned and so forth to to the 50. verse thus the holy Apostle writeth 44 There is saith he a naturall body and there is a spirituall body 45 As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirit 46 Howbeit that was not first made which is spirituall but that which is naturall and afterward that which is spirituall 47 The first man is of the earth earthly the second man is the Lord from heauen 48 As is the earthly such are they that be earthly and as is the heauenly such also shall the heauenly be 49 And as we haue borne the image of the earthly so shall we beare the image of the heauenly ExplicatioÌ Herein is plainely contained the full ground and explication of that distinction which the Apostle made of the bodie into naturall and spirituall We are here also to obserue that like as albeit our Sauiour is called spiritual because of the aboundance of the spirit which was in him in most singular maner measure he is not for all that denied to be natural that is to haue a naturall soule as other men haue So in that it is said hee is the Lord from heauen to wit in regard of his eternal Godhead it is in no wise the meaning of the Apostle to denie his true assuming of the humane nature here on earth from the substance of the Virgin Marie And let it likewise be obserued in the same holy Apostles oppositiue comparison betwixt our Lord Iesus Christ and Adam that as the image of the earthly noteth the very like nature of our body with the body of Adam here on earth so the image of the heauenly noteth the very like estate of that body which our Sauiour now enioyeth being in heauen Now in the verse next following that is in the 50 for the conclusion of this point he sheweth the reason why he is so large in making plaine the distinction of the body naturall and spirituall namely for that it is a certaine truth that our bodies in this corrupt and fraile estate wherein they be now cannot inherit the kingdome of God The words of the holy Apostle are these This say I brethren that flesh and blood cannot inherit the kingdome of God neither shall corruption that is our bodies as they are now corruptible inherit incorruption That is they cannot inherit that place which God hath prepared onely for such as shall be freed from all corruption and frailtie as well of body as of soule And thus hath Saint Paul cleared the second question touching the manner of the resurrection of the body to the establishing of the faith of the Corinthians and of all other Christians against all contradictions to the same NOw yet furthermore to the end there might be no occasion of any further doubt about this so necessary an Article he entreth vpon the third question which hee saw would be demanded That is what should become of the bodies of all those Christians which should bee âound liuing at the last day when as all dead bodies shall be raised vp out of their graues Question What I pray you are the Apostles words wherein he laieth open and determineth this question Answer 51 Behold saith he I shew yee a secret thing We shall not all sleepe but we shall all be changed 53 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall bee raised vp incorruptible and wee shall bee changed 53 For this corruptible must put on incorruption and this mortall must put on immortality Expli In these verses 51 52 53. the holy Apostle doth as we see stirre vs vp to the diligent consideration of that which he writeth He telleth vs that he reporteth a great secret Now secrets as we know in other matters are diligently harkened vnto Much more ought wee to harken to those diuine secrets which God by his holy seruants the Prophets and Apostles doe make knowne vnto vs. But what is this secret We shall not all sleepe saith this our Apostle that is we shall not all die and rest in the graue after the
God doth certainly belong according to that Rom 2 7. God will giue eternall life to them that by continuance in wel-dooing seeke glory and honour and immortalitie But we must vnderstand that he wil giue it of free grace and that for our Sauiour Christ his sake and not for any merit of their wel-dooing They that are true members of the Church militant heere on earth shall bee members of the Church triumphant in heauen They that haue a true enterance and so abide in the kingdome of grace they shall both enter and also abide for euer in the kingdome of glory But of this some thing hath beene saide in the Article of the Church and more is to bee saide in the duties of this Article And therefore here wee ende concerning the Promise THe vse for comforf followeth next The Comforts Question What may that be in respect of this Article Answer The comfort of faith in respect of this Article is euery way comfortable yea it is euen the comfort of all comforts that God hath appointed vs to immortalitie and glory It is as one may say the generall sealing vp The Comforts and ratifying of the whole comfort of the Gospel to all true beleeuers Quest It is true that you say But can you shewe it to be so by any particulars Ans First of all this Article bringeth singular coÌfort with it in that as it containeth the greatest benefite euen that in the fruition whereof all other are perfitted vnto vs so it is most gratiously assured vnto vs by the whole blessed Trinitie as that which is on our behalfe the finall end why our Sauiour Christ tooke our humane nature and that in the same he wrought and suffered all that he did both worke and also suffer for vs. Secondly because we enioy the beginning and as it were the first fruites of the comfort of euerlasting life here in this world through the gratious presence and working of the holy Ghost in our hearts Thirdly because the custodie of this most precious and excellent benefite is more sure and safe in the hand of God for vs then if it were in our owne keeping Fourthly because this euerlasting life shall put a blessed end to all discomfort and remoue all causes and occasions thereof for euer Finally because that comfort which it shall bring with it is not onely the greatest comfort containing all causes of comfort and reioycing in it but also because in the greatnes and perfection thereof it shal continue world without end ExplicatioÌ proofe That this benefite is the greatest and euen the perfitting of all other the benefits of God vnto vs it is euident in that according to the last part of the first branch it is the chiefe ende on our behalfe wherefore our Sauiour Christ tooke our nature c. as hath beene declared before Yea it is euen of it selfe euident that this benefite is the very perfiting of all the rest in such sort that all particular comforts flowe as it were into this great Sea of all comfort And that the comfort of it is and may iustly be the greater vnto vs in that it is most gratiously assured vnto vs by the whole blessed Trinitie we cannot but conceiue from that which we read 1. Iohn 5.4.5.6.7.8 c. 13. if wee shall aduisedly ponder and weigh the same And yet more particularly saith our Sauiour to the woman of Samaria Iohn 4.10 If thou knewest the gift of God and who it is that saith vnto thee Giue me drinke thou wouldest haue asked of him and he would haue giuen thee water of life And verse 14. Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I will giue him shall bee in him a well of water springing vp to euerlasting life And chap 6.35 I am the bread of life And againe in the same chapter yea againe and againe verses 40.47.48.50.51 And chap 17. â The Father saith our Sauiour hath giuen the Sonne power ouer all flesh that hee should giue eternal life to al them that he hath giuen vnto him Yea our Sauiour himselfe is in this respect called the Father of eternitie that is the author and giuer of eternitie to his Church from the Father Isai 9.6 And 1. Iohn chap 1. verse 1. he is called The word of life as hauing the fountaine of euerlasting life in himselfe in that he is God in the flesh Iohn 1.1 c. And ch 14.6 I saith hee himselfe am the way the truth and the life For the proofe of the second branch read Iohn 5.24 Verily verily saith our Sauiour I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation And chap 6.54.55.56 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my blood is drinke indeede c. And chap 10. verse 10. I am come that my sheepe might haue life and haue it in aboundance And verse 28. I doe giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands c. And Luke 10.24 Marie hath chosen the good part which shall not be taken from her Here call againe to minde 1. Iohn 3 14. And Rom 8.6 Moreouer Philip 3.20 Our conuersation saith the Apostle Paule is in heauen And 2. Peter 1.11 By adding of vertue to vertue saith the Apostle Peter an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus Christ is aboundantly ministred vnto vs. And Act 11.17.18 Forasmuch as God gaue them that is the Gentiles a like gift as he did vnto vs saith the same Apostle when we beleeued in the Lord Iesus Christ who was I that I could let God When they that is the rest of the Apostles heard these things they held their peace as Saint Luke writeth and glorified God saying Then hath God also granted to the Gentiles repentance vnto life Now for the proofe of the third branch beside these testimonies euen now rehearsed Iohn 10 28. and Luke 10 42. read also 1. Pet 1 3 4 5. c. Blessed be God euen the Father of our Lord Iesus Christ who according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead To an inheritance immortal and vndefiled and which fadeth not away reserued in heauen for ye who are kept by the power of God phrouroumenous kept as by a garison of souldiers through faith vnto saluation which is prepared to be shewed at the last time That is to say as touching the perfection of it c. Read also 2 Tim 2 19. The foundation of God remaineth sure c. And Rom 2 29. The gifts and calling of God are without repentance And 1 Cor 1 8 9. God will confirme yee vnto the ende
nature so as he is Father to no creature beside this confirmeth plainely that his prayer must needes be most effectuall with God aboue all that euer haue prayed or can pray Yea so as no prayer hath euer beene accepted from any but as they haue had doe and shall haue respect to the vertue and grace of his mediation and prayer And herein our Sauiour Christ performeth one speciall dutie of his most holy office of high Priesthood in that he praieth for sinners as wel as in that he yeelding to be fastened to the Crosse offereth vp himselfe an euerlasting and most propitiatory sacrifice vnto God that by his blood issuing out by the wounds of his holy hands and feete he might wash away the sinnes of all his elect Let vs come to the reason which is this For they know not what they doe Not that ignorance excuseth the offender or that he sinneth not because he knoweth not that it is a sinne which he committeth This is not the meaning of our Sauiour Christ for then what neede was there that he should pray so earnestly for forgiuenes or vse any prayer at all to that end In that therefore he praieth yea seeing he prayeth so earnestly that they may be forgiuen though they did not know what they did it is euident that their sinne was grieuous in the sight of God though they sinned of ignorance And so we read that God in his law appointed sacrifices to be offered for sinnes done of ignorance he giuing therein plainely to vnderstand that ignorance excuseth not seeing euery one might haue knowledge if the fault were not in our owne negligence but contrariwise that sinnes done of ignorance are damnable if they be not pardoned for Christs sake vnto whom all the sacrifices pointed Read Leuit. chap. 4. the whole chapter What was the meaning of our Sauiour then in this reason which hee vseth No doubt his meaning is to giue to vnderstand that there is a great difference betwixt sinnes committed of ignorance and those that are committed of presumption malice against knowledge and conscience yea betwixt one and the same sinne committed in so diuerse a manner from so differing a ground and originall For that done of ignorance must needes be sinfull in a lesse degree then the other and accordingly pardoned more easily or with lesse difficulty as one may say Our Sauiour therfore in vsing this reason would leaue some special ground of comfort for those of his persecutors whosoeuer should afterward come to the conscience of their sinne when their consciences should beare witnes with them that they did they knew not what so were within the coÌpasse of the prayer of our Sauiour when as on the contrary he would exclude all such froÌ the comfort of it whosoeuer sinned of malice against their knowledge with a high and presumptuous hand as some of his persecutors did as may appeare by his doctrine concerning the sinne against the holy Ghost deliuered against them Matth. 12.31.32 And as Stephen the holy Protomartyr next after our Sa Christ doth plainly declare Act. 7.51 in that he chargeth them to haue resisted the holy Ghost Concerning all which the Apostle Peter saith that our Sauiour committed his cause to him that iudgeth righteously 1. Epist. 2.23 But how may it be said that any of those that persecuted our Sauiour Christ and did execution vpoÌ him were ignorant of that sinne which they coÌmitted seeing they knew no cause against him why they should so deale as they did For no man can be ignorant of this that it is a sinne to do violence against any man without cause It is very true Neuerthelesse in this case our Sauiour may iustly say that a number of them knew not what they did For their sinne was greater then they were ware of yea though they had beene conuicted in their consciences to haue dealt vniustly cruelly against a righteous man For they knew not that this righteous man was the Lord our righteousnes they knew not that he was the Sonne of God the Lord of life glory c. For then surely as it is testified of those whom our Sauiour praieth for they would not haue crucified him According as we read Act. 3.13.14.15.17.18.19 And chap. 13.27.28 And 1. Cor. 2.7.8 We speake the wisedom of God in a mysterie c. which none of the Princes of this world haue knowne for had they knowne it they would not haue crucified the Lord of glory Note It is not onely ignorance for a man not to know a thoght or action to be a siâne but also not to know how great and grâeuous a sin that is which his conâcience telleth him though lâââ nâly that it is a ãâã But to conclude the interpretation of this reason of our Sauiours praier did he onely pray for the forgiuenes of those that sinned of meere simple ignorance No doubt our Sauiour being most aboundant in pitty compassion did vnderstand ignorance in as large a significatioÌ as it might possibly be extended vnto Yea so farre as if malice were of ignorance or that ignorance was more then malice we are not to account any such whosoeuer were of the elect of God to be excluded or excepted by our Sauiour The which affection he carrieth still toward all other that belong vnto God euen to this day whosoeuer sinne in the like manner against him in persecuting of his seruants for his Gospels sake or in resisting his holy word and ordinances though none can now so directly iniurie his most holy glorified humanity as these did The vse of all is briefly this that insomuch as by ignorance men are carried headlong to rush into so great sin as they are not ware of therfore The ground and history of his crucifying it is the duty of all to seeke after true knowledge iudgement from the word of God that by the light direction therof they may not only auoid sinnes of ignorance to do they cannot tell how great euill but that they may be wise to obey God and in obedience vnto him to doe more and greater good then they can see or vnderstand of as doubtlesse euery one doth that walketh faithfully in his calling as in the sight presence of God But of the vses both for duty and also for comforts we shal by the grace of God inquire consider more fully afterward Now the course of the holy story requireth that wee come to the third part of the execution of the sentence of Pilate against our Sauiour with the sufferings and other worthy matters appertaining vnto it This third part of the holy History of the execution as was obserued containeth the time of the continuance of our Sauiour vpoÌ the Crosse The which time we may not vnfitly distribute or distinguish into these three parts or spaces dâmensions as it were First froÌ the third houre of the day vnto the sixt Secondly from the sixt houre to