matter to make a crowne to wit brambles wreathed that in putting the same vpon his head they might vexe and ranch his holy skinne that way and easily cause the blood to runne down his blessed cheekes And the rather when they smite him on the head with their rods as the Euangelist Iohn reporteth that they did in the last branch of their present despite and as we shall â—aue an occasion afterward to consider of it further from the Euangelists Matthew and Marke And now likewise in that they hauing put vpon our Sauiour this base and pricking crowne of thornes do disparage it thus with a robe of purple this was to make our Sauior seem the more ridiculous in such a contrary habite For the crowne of thornes would not so much haue disgraced a beggars cloke if they had cast it vpon him as did this princely robe that paltry crowne Thus it pleaseth them to sport themselues And that nothing might be wanting to make out a full pageant of mockery they salute him thus disguised with Haile King of the Iewes as though they should say you are a goodly King are you not Long may you rule much peace may your subiects haue vnder your princely gouernment c. Thus doe the most vile and base vassalls of the earth abuse the King of heauen to their owne perpetuall destruction by his rod of yron whosoeuer of them did not repent of their most hainous sinne and beleeue in him to be their onely Soueraigne Lord and Sauiour whom they had thus wickedly scourged and scorned Thus then we see to what manner of instruments Pilate committed our Sauiour to be scourged whereby the manner of his scourging may easily be discerned But was it Pilates minde that our Sauiour Christ should be thus notoriously abused It may be peraduenture that some will imagine that this was the licentious disorder of the souldiers aboue the commission of Pilate c. Question What is to be thought of this Aâ—swer Whatsoeuer the commission of Pilate was this is certeine from the faithfull report of the holy Euangelist that he liked very well of their doings For so we reade as it followeth verses 4. and 5. of the same 19. chapter of Iohn in these words 4 Then Pilate went forth againe and said vnto them Behold I bring him forth to you that ye may know that I find no fault in him at all 5 Then came Iesus forth wearing a crowne of thornes and a purple garment And Pilate said to them Behold the man Thus then we see the hand and approbation of Pilate in all this most vnworthy and contumelious abuse ExplicatioÌ„ proofe against our most worthy and reuerend Sauiour Whereby he now supposeth that he hath done fully enough to satisfie the Iewes And to this end he wisheth the Iewes to consider that although he found no fault in him as he had often protested before though not so sliely as he doth it now yet to gratifie them most wicked Iudge that he was he bringeth our Sauiour forth with all the disgrace that he and his company could cast vpon him O extreame wickednes of the heathenish and damnable crue O admirable and most gratious patience of our blessed Lord and Sauiour But what doth Pilate winne his humorous purpose by this his practising of deuises Nothinglesse And so it is iust with God to curse those that walke by crooked waies Whereby all Iudges may learne yea all of vs may iustly receiue our instruction that if we would be blessed of God in our enterprises we must walke vprightly before him doing that directly which hee would haue vs to doe and not leane to our owne corrupt inuentions We must not onely propound to our selues good things but also we must vse good meanes to the bringing of them to passe and alwaies looke that we carry honest hearts with vs c. The which though Pilate did not but altogether erred The grouÌ„d and history of his last examination and arraignment before Pilate as one led by a corrupt and troubled conscience hee is in the end as farre from his purpose as he was at the beginning as is is euident by the words that follow in the Euangelist Iohn ver 6. Question Which are they Answer 6 When the high Priests and officers saw him saith the Euangelist they cried saying Crucifie crucifie him ExplicatioÌ„ The words of the Iewes tend to this end that it is nothing to them to see our Sauiour in a disguised habite no though he had been sharply whipped as no doubt they did well vnderstand It was his life that they sought and without the which they could no more be satisfied then the hungry woolfe or beare or Lion without the blood of the Sheepe which they had gotten as a prey betweene their teeth They are like to the couetous wilfull man they will haue all or none Pilate indeede is angry with the Iewes because they would not be subiect to his deuise and therefore saith vnto them in haughty displeasure Take 〈◊〉 him and crucifie him meaning if they would needes haue it so or if they durst for as touching himselfe he professeth to them yet againe that he found no fault in him But all Pilates anger will not serue for he hath by all meanes disaduantaged himselfe and giuen the Iewes all the advantage that might be by his cowardly and groundles declinings Herevpon therefore by occasion of Pilates words Take ye him and crucifie him they answer that if their gouernment were not restrained they had a plaine law by the warrant whereof they could and would put him to death namely say they because he made himselfe the Sonne of God The Law which they meane is the law against the blasphemer whom God coÌ„mandeth to be put to death Leuit. 24.15.16 And blasphemie is indeede a sinne most worthie to be punished by death From the which law thus they reason that if he that blasphemeth God is to die then much more he that challengeth the Godhead to himselfe and so arrogateth most blasphemously to himselfe that he is God The reason also is good and would surely be a full inditement against any man to death saue onely in the present instance of our Sauiour whom that law or reason drawne from thence could no way touch seeing he onely of all men was and is for euer the onely naturall Sonne of God and therefore very God which these wicked Iewes in their malitious wilfulnes blinded through enuie and altogether hardened in heart against our Sauiour would by no meanes see and acknowledge For then they must needes haue acknowledged him not onely worthy to liue but to be the very Lord of glory and life it selfe and therefore in stead of seeking his death to haue craued pardon of their own wicked and rebellious life and finally to haue yeelded all honour and glory vnto him BVt behold a strange thing which the Euangelist Iohn telleth vs of in the 8. verse namely that
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 coÌ„passe 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 coÌ„mitted 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 siâ—ne but also not to know how great and grâ—euous a sin that is which his conâ—cience telleth him though lâ—â—â— nâ—ly that it is a 〈◊〉 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 dâ—mensions as it were First froÌ„ the third houre of the day vnto the sixt Secondly from the sixt houre to
called Mebasrim As for our owne English word Gospell we will not now stand to enquire after the deriuation of it It may suffice vs that it is commonly receiued and appropriated to signifie the very same most ioifull glad tydings of our iustification and saluation by our Sauiour Christ which the Hebrew Greeke words doe signifie according to the saying of the holy Angell Behold I bring you tydings of great ioy that shall be to all people That is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Luke Chap. 2.10.11 This Gospell or tydings of the greatest ioy that can be it is called the Gospell of God as comming from him Rom. chap. 1. vers 1. and chap. 15. vers 16. 2. cor 11.7 1. Thes 2.2.8.9 and 1. Pet. 4.17 And the glorious Gospell of the blessed God 1. Tim. 1.11 It is called the Gospell of Christ insomuch as he is the argument subiect matter of it Mark chap. 1.1 and 2. cor 4.4 the glorious Gospell of Christ And againe the Gospell of Christ because he is the chiefe messenger publisher of it as it were frō the bosome of the father Iohn 1 17 18. Ephes 2 17. heb 1 1 Mat. chap. 3.1 It is called also the gospell of God concerning his son Rom. 1 v 1 2 9. It is called the gospell of the kingdome because Christ setteth vp establisheth his spiritual kingdome in the harts of his people by the preaching of it Matth 9 35 and chap. 24 14. and Mark 1 14. It is called the gospell of peace because by it the conscience is set at peace with God God himselfe publishing and offering yea intreating reconciliation with vs by the Ministery of it Ephes 6 15 and 2 Cor. 5 18 19 20. It is called to like purposes the gospel of the grace of God Act. 20 ver 24 The gospell of saluation Eph. 1 13 The word of saluation Act. 13 26 The power of God to saluatiō Ro. 1 16 The words of life act 5 20 And the words of eternal life Ioh. 6 68. And because the righteousnes of faith is necessary to saluation therefore God doth by this his gospell both teach reueale also giue this righteousnes in the ministery preaching of it to al that wil receiue it rō 1 17 ch 10 4 5 c. Further also that the gospel laieth forth the causes benefits Doctrina Euangelij complectitur regulam pij synceri que cultus quem a nobis exigit Christus rationem qua nos restituit in vitam Calu. in Ioh. 5.24 The Doctrine of the gospell cōtaineth both the rule of that godly and sinceare worship which Christ requireth of vs and also the way which be taketh to restore vs to life and comforts of iustification saluatiō read the 1 chap. of the Ep to the Eph. of the which more hereafter Last of al that the gospel teacheth what manner of obedience God requireth and accepteth of all true beleeuers onely as a declaration of their thankfulnesse without al worthines of merit c. Read Tit chap. 1 1 where in this respect the gospel is called the truth which is according to godlines the which godlines Paul describeth in the same Epistle and in all other his Epistles as also doe all the other Apostles And that all merit is excluded it is plaine from that lesson which our Sauiour Christ hath taught vs Luk. 17 10 For when we haue done all that we can we are but vnprofitable seruants Read also Gal. chap. 2 15 16 and Ephes 2 9.10 Ro. chap. 7. Iames chap. 3 2. Neuerthelesse that God wil accept of the sinceare though vnperfect obedience of his faithfull seruants for Christs sake we shall haue the occasion renewed to shewe some proofe of it in the answer of a certaine scruple arysing frō the last branch of the presēt answere For seeing the lawe as wee haue seene before sheweth the righteousnesse of works therein which are the true fruits of obedience thankfulnes to God Why should these duties be said to be taught againe in the gospell Question And what may be the reason hereof Answere The Lord in his most gracious wisdome saw it to be so meet in diuers respects First for that the law as it is opposed to the gospel onely commandeth and exactly vrgeth the performance of all duties vnder paine of the most fearefull curse of God but it giueth no grace or power to performe that which it requireth as the gospell doth How the Gospell differeth from the Lawe Secondly because the lawe vrgeth euery dutie according to that perfect light holines of nature wherein God created mankinde at the beginning but the Gospell calleth for duties onely according to the present measure of grace as fruites of spirituall regeration with labour after the increases thereof Thirdly because the lawe alloweth no dutie which is not done in full and perfect righteousnesse but the Gospel accepteth euery dutie which is performed in any measure of sinceritie and truth though from a weake and vnperfect faith Finally because the Law in all things dealeth like a most seuere and rigorous Iudge who will shew no fauour to any the least transgressor and so it discourageth altogether but the Gospell like a most tender and kinde nurse cherisheth euery weake and feeble soule whosoeuer longeth after the mercy and saluation of God and desireth vnfeinedly to walke in his waies Explication and proofe Hence therefore it appeareth indeed that it is of the singular grace and wisedome of God that notwithstanding he gaue the lawe and doctrine thereof hee should neuertheles send his Gospell also to teach the doctrine of godlinesse ouer againe For otherwise the Lawe could haue brought no benefit vnto vs but should haue left vs altogether without excuse condemned in our sinnes Yet so as the Gospell doth not for all that destroy or disanull the Lawe because if we should not by the doctrine thereof be brought to the sight of our sinfull and miserable estate the Gospell it selfe would easily be ouerhautily despised of all and loose the owne gracious power and effect euen as it doth with the most in the world whom God leaueth to that proud opinion which they haue vainely conceiued of themselues A liuely example whereof we haue in the proud Pharisies whom our Sauiour iustly taunteth with that cōmon Prouerb The whole haue no need of the Physition but they that are sick Mat. 9.12 whom also Luk. ch 16.14.15 he doth for the same cause sharply reproue saying ye are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed among men it is abomination in the sight of God But that we may come to the particular branches of your answere Touching the first point we haue seene sufficiently in the first part of our treasury of the doctrine of the law how imperious full of exaction the law
nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
and saluation that is what the word saluation or to saue meaneth saue that to make the matter yet more plaine if it may bee I am to aske you here a question or two more Question And first may it not be thought that the Apostle Paul in that hee opposeth faith to works maketh the opposition onely betwixt the ceremoniall workes of the lawe and the faith of the Gospell as was said euen now and not betwixt it and the workes of the morall lawe Answere No it may not be thought so For it is manifest that the Apostle excludeth the one as well as the other yea most expressely the workes of the morall lawe to the which ende hee doth alledge that text of the lawe which doth most properlie belong thervnto Explication and proofe It is true So we read Gal 3.10 For as the Apostle saith so many as are of the workes of the lawe they are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the lawe to doe them The which Scripture in Moses Deut 27. followeth after an enumeration of the morall and not ceremoniall duties of the lawe And touching the ceremoniall ther was lesse neede that they should be so expressely mentioned because they of themselues doe more euidently disclaime iustification by the exercise of them in so much as they doe more apparantly point vnto Christ and are otherwise a flat handwriting against the vsers of them whosoeuer should seeke iustification by them as the Apostle teacheth Colos 2.14 For what did circumcision signifie but the corruption of mans nature to be put off and cast aside c What the legall and ceremoniall washings but that man is stained with the soile and filth of sinne what did the slaine sacrifices testifie but that euery man hath iustly deserued euerlasting death and damnation if God should enter into iudgement against them c And therfore seing they all conteined a manifest confession of sinnes in the practise of them there was no such need that they should be so expressely mentioned in this question concerning iustification as the other should though they as well as these be altogether excluded in this case Now therfore seeing all the works of the holie lawe of God as well morall as ceremoniall are dis-abled from iustification by reason of the weakenes of them or rather of man himselfe for his not performance of them Rom 8.3 Infinitelie much rather then all popish ceremonies and all their workes of blinde superstitious deuotion yea all their best workes of almes must needes be blotted out of this reckoning in so much as they are for the most part contrary to the expresse commandement of God and they that are commanded are done of them in a corrupt manner through the proude opinion they haue of merit and to wrong endes euen for the credit and maintenance of a false and Antichristian worship c. Question Well be it so that we exclude all works ceremoniall and morall commanded in the law of God and much rather all heathenish works done according to the light of nature and all popish works wrought of blinde deuotion or of proude presumption yet to the end wee may ioyne Paul and Iames togither may wee not thinke that true Christians after they be endued with fath are iustified partlie by faith in Christ and partly by their owne works which they doe in faith No Answere in no wise For seeing our best workes are vnperfect that faith which should rest in any part vpon such workes it should stay it selfe vpon a false and deceiuable ground and so should euen betray and ouerthrowe it selfe Explicatiō proofe It must needs be so And in very deed no man can do any good work in the true faith of Christ but he must ipso facto renoūce all opinion of iustificatiō therby or else it is not done in faith For so much shall a mā denie vnto Christ as he doth attribute vnto his owne work Neither will Christ himselfe be partaker with vs in this work of iustification He will be a whole Sauior or no Sauior at all vnto vs. But yet let me ask you another thing Question Though our works don in faith are vnperfect yet for Christs sake God doth accept them yea he doth crown reward thē therfore it semeth that this cānot hinder why they should not iustifie vs in some part For if God do so gratiously accept them who shall except against them God doth very gratiously accept thē in deed Answere as tokens of true thākefulnes as holy fruits of obedience sanctified through faith in Christ but not to any part of our iustification Question It is true God wil in this matter accept of no obediēce that is vnperfect His iustice will not indure it But yet another question May not the faith of the Gospell or faith in Christ comprehend the whole religion worship as some contend and so take in all Christian works as into one inclosure with faith Answere In this question of iustification it cannot be so taken It should be an vniust inclosure not of the commons from the poore but of a royall dignitie from Christ as the opposition and thick hedge or wall which God himselfe hath made betwixt faith and works in the Epistles of his faithfull Apostle Paul doth manifestly declare Question It is very true Nowe onely one thing and then no more Is not faith it selfe whereby we are iustified a worke And why then should we so shunne works as hauing no place in our iustification Answere Faith in that it is a work or action it doth not simply and of it selfe iustifie but onely in that it apprehendeth Christ and imbraceth him alone for perfect iustification Explicatiō and proofe So it is indeed And in no other sense doth our Sa Chr himselfe say Ioh 6.29 This is the work of God that is a work singularly wel pleasing vnto him that ye do beleue in him whō he hath sent For seeing God hath sent Christ euē to this end he should be beleued in it must needs be very acceptable vnto him that we should beleeue in him Neuertheles this we may easily perceiue that it was not the purpose of our Sa Christ in those wordes to determine faith to be properly a worke but answering the Iewes in their owne worde enquiring of workes hee draweth them frō their owne sense and telleth them that this is the worke of God VVhat saluation is NOw let vs proceed And hauing shewed what iustification is what haue you learned that this other word Saluation Question or to Saue doth meane Answere To saue is not onely by the merit of Christs death and obedience to deliuer discharge from all guiltines punishment due to sin in the iust displeasure wrath of God but also by the power efficacie of the same satisfactory death obedience to deliuer from the power strength
aboundance before the Lord confessing the hainousnes of their sinne in ioyning Idole-seruice with the worship of God Vnto the which lamentation it seemeth that the Prophet Ieremiah alluded chap 9.1 wishing that his head were full of water and his eyes a fountaine of teares c. According also as Ps 119. verse 136. the Prophet saith there Mine eyes gush out with riuers of water because they keep not thy lawe so exceeding was the lamentation of that people in that place of Samuel And in the book of Ezra chap. 9. Ezra that holie Scribe of God by reason that the holy seede of Gods peculiar people was mixed with the people of the prophane and Idolatrous nations he rent his clothes and plucked off the haire of his head and beard as one astonied to thinke of the greeuousnes of the sinne And afterward recouering himselfe from his exceeding great heauines he fell downe vpon his knees and praied God most instantly to pardon the sinne of his people Then as it followeth ch 10.1 while Ezra thus praied and confessed himselfe weeping and falling downe before the house of God there assembled to him of Israel a very great congregation of men and women and children for as the text saith the people wept with a great lamentation c. We reade likewise in the booke of Ester chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great crie and bâ—â—â— And further that there was great sorrow among the Iewes with fasting and weeping and mourning and that they laie in sack-cloth and ashes Yea that they fasted three daies and three nights and that Queene Ester and her honourable maides about her did so likewise In the which long continued fast there is no doubt but that they earnestly bewailed their sinnes and craued forgiuenes of them that so the exceeding great dâ—nger they were in might be remoued And Ionah ch 3. The Nineuites though a heathenish people yet at the suddaine and extraordinary warning of God by the preaching of the Prophet they repented with very earnest repentance they and their King euen in sack-cloth and ashes And as the text reporteth they cried mightily to God to wit for forgiuenes and turned from their euill waies c. Such are the examples of the old Testament Wee haue likewise examples of extraordinarie and publike profession and prâ—ctise of Repentance in the nâ—w Testament And namely Mâ—tâ—h Chapt. 3. Verse 6. Many were baptized of Iohn the Baptist confessing their sinnes And Act. 2.37.38 at one Sermon three thousand soules were conuerted acknowledging their sinnes and desiring to be instructed in the truth of God And cha 19. verses 18.19.20 Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer So the word of God grewâ— mightily and preuailed Now of the more particular and extraordinary practise and profession of publike repentance we haue in the old Test Iudah Gen. 38.26 Aaron and Miriam Numb ch 12.10 c. to the ende of the chapter Achan Iosh ch 7. ver 20. King Dauid Psal 51. Create in me a cleane heart ô God and renew a right spirit within me saith the deepe repenting soule of the King Not that hee had lost all grace but because faith was for the time greatly eclipsed and darkened yea as touching the sweet comfort of it ouerwhelmed with contrary sense â—nd feeling of bitter sorrow for his sinne c. We haue also King Salomon for an example of this kinde of more particular and extraordinary practise and profession of publike repentance testified by his booke entituled Ecclesiastes the which as by good reason appeareth from the booke it selfe was published in his last yeeres after he was well beaten with experience of the vanitie of all things beside the true feare of God and obedience to his holy commandements which he most highly aduanceth King Manasses commeth likewise within the compasse of this sort of extraordinary conuerts such as we reade of in the old Testament For he was called to very earnest and notable repentance by speciall tribulation and affliction which God cast vpon him For as the holy Storie reporteth albeit he was a most wicked and vngodly man yet in his tribulation that is while he was the King of Ashurs prisoner and laie bound in fetters and chains he praied to the Lord his God and humbled himselfe greatly And God was intreated of him 2. Chro 33.11.12.13.15.16.18.19 And in the newe Testam we haue for examples in the same kinde of the more extraordinary repentance of particular persones the Thiefe repenting on the crosse Luk chap 23. verses 40.41.42 We haue also the Apostle Paul Act 26.9.10.11 and 1. Cor 15.9 and 1. Tim. 1.13.14.15 And that sinfull woman Luk 7.37.38 c. Likewise Zacheus chapt 19.8 and the cruell Iaylor Act 16.29 c. with many other all of them set downe in a like publike record though the profession of the repentance of some of them was in their owne practise somewhat more priuate then of the rest And thus farre of the examples of the extraordinarie practise and profession of publike repentance both by many together and also by particular persones apart by them selues as well out of the olde Testament as out of the newe OF the more ordinarie profession of publike repentance by many wee haue often examples in the booke of Iudges though few did repent in truth as is euident by the often relapse of the most The like is also testified Ps 68.34.45 c. and Isai ch 58.1.2 c. And Zech 7.5.6.7 We know also that ther was in Israel an ordinarie institution of God touching the yeerelie fast of his people Leuit 16.29.30.31.32.33.34 and ch 23. verses 27.28.29.30.31.32 and ch 29.7.8.9.10.11 And vnto this ordinarie profession and practise of publike repentance tendeth the admonition of the holy Ghost in the new Test to the Christian churches Reu ch 2. v. 5.16.21.22 ch 33. ve 19. Of publike Repentance by particular persones in an ordinarie course by the blessing of God vpon the preaching of his word and execution of the holie censures of the discipline of the Church wee haue in the new Test the example of the penitent Corinthian who was excommunicated for his incest 1. epist ch 5. And vpon his repentance receiued againe into the communion of Saints 2. Epi ch 2.6.7.8 c. For this we take to be an ordinarie censure of the Churche discipline though at that time by the direction of the Apostle an extraordinary minister of the word whose duty it was generally to watch ouer the right execution of discipline aswell as ouer the preaching of true doctrine 1. Tim 1 3. c. through the whole Epistle Herevnto tendeth the rebuke of the same Apostle concerning such as hauing giuen publike offence by their vncleannes fornication and wantonnes were
And when he was accused of the chiefe Priestes and Elders hee answered nothing 13 Then said Pilate vnto him Hearest thou not how many things they lay against thee 14 But hee answered him not one worde insomuch that the Gouernour marueiled greatlie ExplicatioÌ„ Thus indeed it followeth in the Euangelist Matthew concerning the proceeding and course of the sufferings of our Lord Iesus Christ Neuertheles we may not altogither neglect that which he inserteth betwixt the condemnation which passed vpon our Sauiour Christ by the iudgement of the Councill of the Iewes so farre as they might proceede against him that is to conclude and set downe an Acte in register as it were that they iudged him worthie to dye to wit as a blasphemer and betwixt the first examination before Pilate that Iudas who had betrayed our Sauiour Christ seeing him to be condemned repented himselfe that is to say beeing now conuicted in his conscience that his fact was damnable because he had betrayed innocent blood is swallowed vp with a despairing sorrow and therfore bringeth againe the money that he had receiued of the chiefe priestes and elders for the rewarde of his iniquitie and confesseth his sinne not with godlie sorrowe but in a seruile terrour and confusion of his soule a iust reward for so horrible a Traytour and most desperately and wofully hangeth himselfe Matth 27.3.4.5 For casting himselfe downe head-long with great violence from that gibbet as it were which he had chosen to dispatche himselfe withall he burst in sunder in the middest so that his bowells gushed out as wee read Acts 1.18 But of the particulars of this heauie iudgement of God and all things to be considered therein as also how the Scriptures were fulfilled in this wrath which fell vpon Iudas and in those thingeâ— which followed vpon the restoring of the money in that the chiefe priestes c bought a potters field therewith as it followeth Matth 27. verses 5.6.7.8.9.10 wee will not stay nowe because the sufferinges of our Sauiour Christ requireth all the time that wee may well spare at this present for the more thorough opening of them But in the meane while the Testimonie of a chiefe aduersâ—rie to the clearing of our Sauiour Christ and that with the condemning of hâ—msefe as hauing no cause at all wherfore he should be moued to deale treacherously against him as if he had bene worthy to haue bene deliuered as an offender to the sworde of the magistrat and the same testâ—monie also confirmed by most heauie punishment and vengeance of God vpon the Traitour it may iustlie be of no small weight with vs to confirme th'innocence of our Sâ—uiour Christ euen from heauen it selfe The which iudgemâ—nt against the traitour was likewise an euident declaration of the singula loue which God the Father did beare to our Lord Iesus Christ his Sonne euen in that hee was the Sonne of mâ—n although he setting himselfe in the stead of vâ— sinners did beare the hatred and curse of our sinnes For it was vnpâ—ssibâ—e that the Father should not most perfitlie and most constantlie loue hiâ— Sonne yea euen in respect of his humane nature in that he was therin perfectlie holie and righteous and in all things obedient to the Father and chieflie because of the most neare vnion therof vnâ—o the diuine nature It was vnpossible a so that God though in his diuine iustice permitting yea ordayning and appointing that all these things should be thus disposed to these most holie endes which hee of his infinit wisedome and mercie intended should not therwithall most perfectly hate and abhorre all the malâ—tious enemie persecutors of our Sauiour Christ and all their wicked and vniust proceedings against him Whereof this one iudgement against Iudas was a shewe-token portending like heauie iudgement against thâ—m all in due time whosoeuer should not by another manner of repentance then was the repentance of Iudas preuent the same These things therefore thus obserued in way of an interim let vs nowe returne to goe forward to inquire of the rest of the Sufferinges of our most blessed Sauiour Wherâ—n because the Euangelists Mathewe and Marke are very briefe as toucâ—â—ng those that belong to his examination before Pilate and also doe altogetâ—er omit his examination and sâ—fferings before Herod we wil repaire to th' other Euangelistes Lâ—ke and Iâ—hn for our further supplie in this behalfe and that euen to th' end wee may so neaâ—e as we can consider of all things in such order as they fell out against our Sauiour Question Howe may wee orderlie proceede Answer In this parte of the Storie th'Euangelist Iohn is first as wee read chapt 18. verses 28.29.30.31.32 Question Reheaâ—se the wordes of the Euangelist Which are they Answere 28 His wordes are these Then ledde they Iesus from Caiaphas into the Common hall Now it was morning they themselues went not into the Common hall lest they should be defiled but that they might eate the Passeouer 29 Pilate then went out vnto them said what accusation bring ye against this man 30 They answered and said vnto him if hee were not an euill doer wee would not haue deliuered him vnto thee 31. Then saide Pilate vnto them Take yee him and iudge him according to your owne lawe Then the Iewes said vnto him It is not lawefull for vs to put anie man to death 32 It was saith the Euangelist that the worde of Iesus might be fulfilled which hee spake signifying what death he should die ExplicatioÌ„ In these wordes the Euangelist S. Iohn repeateth that the chiefe priestes and the Elders hauing condemned our Sauiour Christ in their owne Councill and proceeded so farre as they could by their owne ecclesiasticall iurisdiction they do thenceforth deliuer him ouer to Pilate as it were to the secular power But they themselues hauing very ranke malitious and murthering hearts they will not forsooth go into the common hall the place of ciuill iustice lest they being verie deuoutlie minded to eat the Passeouer in th' euening of this day by the religion or rather licentious tradition of their owne custome the which by the law of God they should haue eaten th'euen before as our Sauiour Christ obeying the law had done with his Disciples should be defiled Pilate therfore as the Euangelist writeth yeeldeth so farre as to goe forth vnto them And carrying our Sauiour Christ with him he requireth as good reason led him to do what they had to say against him before he should giue any sentence Wherevnto as the Euangelist sheweth the Iewes answere in generall termes that if our Sauiour had not bene an euill doer or in more plaine sâ—eache in th' vse of our language a malefactor they would not haue deliuered him vnto Pilate presuming belike that Pilate should by and by haue approued of their proceeding and of the decree of their Councill without any further question But Pilate as one discontented and loath also to meddle in the cause would
King testifieth of this our King and Sauiour that by him Kings reigne and Princes decree iustice That by him Princes doe rule and the Nobles and all the iudges of the earth Pro. cha 8.15.16 Neither did euer any Caesar of the Roman Empire prosper so blessedly as did that most noble Constantine who first submitted himselfe and his worldly gouernment to the spirituall gouernment of our Lord Iesus Christ and those other Caesars likewise who were the most kindly and christian imitators and successors of him The same experience haue many other kingdomes had namely the prosperous gouernment of the Constantina of England I meane our late most gratious constant christian Queene most honourable in her owne name Elizabetha is a mirror hereof neuer to be forgotten but to be alwaies of blessed remeÌ„brance to all posterity throughout all christiaÌ„ Churches The Popes kingdome indeed falsly boulstered borne out vnder the most sacred name of our Sauiour Christ though in truth it is meerly Antichristian it cannot as the world hath now had long experience stand with the kingdomes of the world and least of all with any right christian kingdome but it will either ouer-dreep it so that it shall not grow vpward or vndermine it so that being growne vp it can haue no firme and peaceable continuance further then it pleaseth God our Sauiour to restrain that his double sworded triple crowned power which he vsurpeth But concerning the kingdom of our Lord Iesus Christ as he himselfe who knoweth his own kingdom gouernment best hath plainly and truly testified before the Roman Gouernour that it is no way in the least point preiudâ—cial to the lawful iust gouernmeÌ„t of any Caesar King or Prince in all the world but that they may stand entirely the one with the other either of theÌ„ be mutually helpfull to the prosperous successe of theÌ„ both But chiefly his kingdom to all other kingdoms of the world which shal at any time submit theÌ„selues vnto it to the spiritual laws ordinaÌ„ces therof For the confirmation of the which answer our Sauiour Christ addeth further in his owne defence against the false accusation of the slanderous Iewes a notable reason from his owne former and constant practise in all his behauiour As Pilate himselfe no doubt did know and obserue or else hee for his part neither would nor durst haue suffered him to continue his course as hee did In which respect no doubt our Sauiour said to Pilate before appealing as it were to Pilates conscience Saiest thou that of thy selfe or did another tell it thee of me Our Sauiour by the latter disanulling the former as he knew Pilate himselfe could not deny Let vs therefore now come to the reason whereby our Sauiour Christ doth notably cleare himselfe from the malitious slander of the Iewes If saith our Sauiour my kingdome were of this world my seruants would surely fight that I should not be deliuered to the Iewes But seeing they did not once attempt that course neither did he euer teach them so but the contrary of purpose withdrew himselfe from the Iewes when they inclined to such an attempt yea so that when Peter rashly began to resist he sharply rebuked and suppressed his attempt as we haue seene before whereof also it is like that Pilate might haue intelligence neither would our Sauiour vse his owne diuine power nor the ministery of Angells to that end therefore he concludeth But now is my kingdome not froÌ„ hence As though he should say By this may it be euidently perceiued that my kingdom is neither of nor froÌ„ this world So that as I neuer sought or minded it so caÌ„ it not be iustly laid to my charge This is the meaning of the 2. answer of our Sauior to Pilate the gouernor As for the vses which we are to make both for the coÌ„fort of our faith also to the informing of vs in our duty froÌ„ this answer the rest we shal haue cause to obserue what they be hereafter Let vs proceed to the third answer of our Sauiour For Pilat vnderstanding in some sort the distinction of kingdome and gouernment which our Sauiour Christ made and therefore standing no longer vpon the crimination of the Iewes but as was mentioned before asked more generally whether hee did professe himselfe to be a King in respect of any princely gouernment of what kinde soeuer our Sauiour prudently shunning still the name of King which would easily haue seemed ridiculous to the profane coÌ„pany about him and to Pilat himselfe our Sauiour standing before him as a prisoner pinioned and bound he did neuertheles acknowledge the truth of the thing and answereth Pilat thus Thou saiest that I am a King As though he should say it is enough that thou hast spoken it though I do not rehearse the words againe And then he annexeth a very graue and sufficient reason why though he vsed as excellent modesty as might be hee did neuertheles acknowledge the truth of the matter in such sence as he had cleared the same For saith our Sauiour For this cause am I borne for this cause came I into the world that I should beare witnes vnto the truth As though he should say I may not in any wise frustrate the counsell and purpose of God who hath sent me to testifie his whole truth concerning the redemption and saluation of all his people and namely this speciall point of truth that God hath for the same cause ordeined me to come into the world and to doe the office of a spirituall King and Sauiour vnto them And that is the cause as our Sauiour giueth Pilate plainly to vnderstand why hee standeth vpon those termes with him and not of any vaine glory as one arrogating that which did not in truth belong vnto him Finally as was said in the last branch of this third answer our Sauiour Christ describeth vnto Pilate not so much for Pilates sake who despised that which he said but for the sake of all true beleeuers who cannot but reuerendly regard this part of the answer as well as all the rest he describeth I say who and what manner of ones the subiects of his kingdome are namely such as being of the truth doe also heare and obey his voice In the which words he describeth them from the cause which is before and aboue and without themselues that is from their election according to the eternal good will and pleasure of God For to be of the truth as our Sauiour saith in this place and to be of God as he saith otherwhere and namely Iohn 8.47 He that is of God heareth Gods word c. these two kindes of speeches they are in sense all one Likewise to heare Gods word to harken to the voice of our Sauiour Christ they are also one and the same For the voice of Christ is not only that word doctrine which he vttered by his owne sacred mouth while he
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
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 deaâ—e 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. Nâ—ither 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 â—ambe 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
confirmed in the same Epistle to the Heb. chap. 7.23.24.25 where the Apostle maketh the comparison betwixt our Sauiour the Priests of the law after this manner that among them many were made Priests because they were not suffered to indure by the reason of death But this man saith the Apostle pointing to our Sauiour because hee endureth euer hee hath an euerlasting priesthood Wherefore hee is able also perfitly to saue them that come vnto God by him seeing he euer liueth to make intercession for them The same is confirmed Rom. 8.34 Christ is at the right hand of God and maketh request also for vs. This therefore may iustly be a singular comfort vnto vs yea the perfection of all our comfort infinitely aboue that comfort which the Iewes tooke by Esters intercession for them to Ashnerus though Hamans most cruell and bloudie massacre was preuented thereby yea greater then they might at anie time haue taken in the intercession of Moses and Aaron or any of the holy Prophets of God for them They say it is a great benefit for a man to haue a friend in the Court. And so it is specially if the Kings Sonne the heire apparant of the Kingdome should be a mans faithfull friend and fauourer But what were this in comparison of this benefit which wee now speake of that we haue the Sonne of God the heire of heauen and earth the mediator of the great couenant to eternall saluation our intercessour mediator and aduocate at the right hand of God in the most high Court or Senate of heauen According to that most comfortable saying of the Apostle Ioh. 1. Ep. ch 2.1 If any man sinne to wit of those that shall be sorie for their sinnes Wee haue an aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes c. But how I pray you doe ye vnderstand this that our Sauiour Christ is our intercessour at the right hand of God Question Doe you thinke that he doth now kneele downe or prostrate himselfe and make praiers and supplication for vs as hee did while he was heere vpon the earth as we haue seene in the holy history thereof heretofore Answer Explication and proofe No I haue beene taught to vnderstand this mysterie farre otherwise then so Good reason that you should be so taught For that kinde of intercession which our Sauiour vsed in the daies of his humiliation for a time and as it may be saide once for all like as it is saide of the offering vp of his sacrifice it cannot agree to that glorious estate wherein he is now most highly aduanced for euer Neâ—ther could that kinde of intercession proper to his humiliation be vsed now and for euer without preiudice against the perfection of those his praiers supplications which were made by him with most strong cries and teares c. in the daies of his flesh Which once to thinke were contrarie to that part of our faith Wee are therefore necessarily to distinguish betwixt that intercession of our Sauiour which was before his death and at his death and this that is now in heauen and shall continue for euer at the right hand of God as we haue seene before For that was perfit for merit once for all and this for application for euer and euer Neuerthelesse you haue not yet shewed what this intercession meaneth which our Sauiour continueth at the right hand of God Question What haue you learned that it is Answer I haue learned that the intercession of our Sauiour Christ at the right hand of God in heauen is nothing else but the continuance of his most gratious and effectuall will and desire in comp ssion ouer his Church in the sight of God and according to the will of the Father by his blood formerly and for euer reconciled vnto vs and all his elect that wee and the whole Church might for euer be partakers of all the fruites and benefites of his whole humiliation for vs euen from his incarnation to his death and continuance in the graue You haue heerein learned as the truth it selfe teacheth For wee haue no inkling of any other kinde of intercession of our Sauiour nowe in heauen We neuer reade of any kneeling there And God wee knowe is perfitly reconciled Stephen sawe the heauens open and our Sauiour standing at the right hand of God as one readie to assist his seruant and to addresse his iudgment against the aduersaries of his truth Otherwise we reade of no other disposing of his body but sitting and that also in such sense as hath beene before interpreted Onely this is that which is giuen vs to vnderstand to our comfort and it is in deede a comfort of comfort that our Sauiour Christ being in heauen hath the same render compassion and care ouer vs that hee had while he was vpon the earth though not now with such kinde of humane passions of sorrow and weeping c. as he had then Neither doth the word entugâ—chanes necessarily import such a kinde of instance as is by kneeling or prostrating of the body as wee may perceiue by the vse of it Acts. chapter 25. verse 24. The Iewes haue called vpon mee saith Festus there So that it may generally signifie a soliciting without regard of this or that outward manner And Rom. 11.2 Hee is in deede as perfectly desirous now that wee should enioy the whole fruite of his humiliation and death as he was willing to humble himselfe euen to the death of the Crosse for vs but that hee doth it after another manner now then he did vpon the earth it may be euident from the testimonie of the Apostle Heb. 9.24 c. For Christ saith hee is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but hee is entred into the very heauens to appeare now in the sight of God for vs Not that he should offer himselfe often as the high Priest entred into the holy place euery yeere with other blood For then must hee haue often suffered since the foundation of the world but now in the end of the world hee hath appeared once to put away sinne by the sacrifice of himselfe c. But as it followeth vnto them saith the Apostle that looke for him hee shall appeare the second time without sinne vnto saluation Thus then while that by faith wee doe looke vp vnto our Sauiour sitting in the glory of his most high and royall priesthood at the right hand of God the Father almightie wee may safely conceiue strong consolation and comfort to our consciences in the assurance of the forgiuenes of our sinnes and in the hope of euerlasting life euen in that hope which as the saâ—e Apostle saith We haue as an anker of the soule both sure and stedfast aâ—d entereth into that which is within the vaile that is into heauen whether the fore-runner is for vs entered in euen Iesus who is
it vnto the least of these my brethren ye haue done it to me 41. Then shall he say vnto them on the left hand Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels 42. For I was an hungred and yee gaue me no meate I thirsted and yee gaue mee no drinke 43. I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when sawe wee thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answer them and say verily I say vnto you in as much as yee did it not to one of the least of these ye did it not to me 46. And these shall goe into euerlasting paine and the righteous into life eternall Explication In this last portion of the large speech of our Sauiour concerning his comming to iudgement he is more plaine and full then in any part of his speech before touching the manner of his proceeding and ordering of the same wherein after that by a certaine close referring or pointing backe to that which he had saide before for the manner of his appearing chap 24. verse 30. and also concerning the persons who are to be iudged by him he doth now furthermore shewe in what manner hee will addresse himselfe to giue iudgement and what his sentence shall be and by what rule or law the same shall be directed and finally he foretelleth that the execution of the sentence shal take place forthwith vpon the pronouncing of it So that partly looking backe to that which hath beene touched alreadie and partly by reason of that further addition which our Sauiour maketh we haue many things to consider concerning the full laying forth of this last and most graue and reuerend iudgement Question Rehearse you them Which are they Answer First who the Iudge is Secondly in what manner he shall shewe himselfe when he commeth to iudgment Thirdly how hee shall addresse and dispose of himselfe to pronounce the sentence Fourthly who the persons are whom he shall iudge Fiftly what the sentence shall be Sixtly the reason of the iudgement or by what rule or lawe the sentence shall be giuen together with an explaning of that which might seeme strange therein And last of all what the execution shall be Explication All these things are necessarie to the execution of any solemne iudgement For there must be a iudge It is meete also that he shewe himselfe in some reuerend manner that he be not despised or contemptible There must be a meet seate or throne of iudgement There must be persons and causes to be iudged There must bee a lawe or rule for the ordering of the iudgement And after iudgement is giuen there must follow execution or else all that went before is made vaine and frustrate These things therefore are to speciall good purpose expressed in this most graue and reuerend iudgement which is most high aboue all other But how commeth it to passe that wee heare no mention made of the producing of any witnesses of impanelling of Iuries c. Question What reason may there be of this Answer This last iudgement shall not be to make inquirie into mens innocencie or guiltines but to manifest who are to be acquited and who to be condemned Explication and proofe It is true And for the same cause it is that without any mention of inquisition our Sauiour Christ saith that there shall be forthwith and all at once a seperation made betwixt the one and the other sort as we haue further occasion to consider anone and as we haue alreadie seene heretofore Matth. 13.49 and chap. 24.30 As for witnesses or Iuries there shall be no neede of them to the furthering of this iudgement because hee that iudgeth knoweth the secrets of all hearts and is perfectly priuie to euery mans waies Reuel 2.23 And beside this euery mans owne conscience that is guilty shall be in stead of a thousand witnesses and as a booke of inditements against himselfe So we read Rom. 2.15.16 And 1. Cor. chap. 4. ver 5. And Reuel 20.12 The bookes were opened c. To the which end also serueth that saying of our Sauiour that whatsoeuer is bound on earth it is also bound in heauen and so remaineth before hand as it were vpon the file till that day BVt let vs come now to the particulars aboue mentioned Question And first concerning the Iudge who is he Answer This iudgement is committed to our Sauiour Christ not onely in respect of his Godhead but also in that he is the Sonne of man Explicatiō So in deede wee reade in our present text and it hath beene often mentioned by our Sauiour Christ in his doctrine concerning this his comming to iudgement Namely Iohn 5.22 The Father hath committed all iudgement to the Sonne And verses 26.27 As the Father hath life in himselfe so likewise hath he giuen to his Sonne to haue life in himselfe And he hath giuen him power also to execute iudgement in that he is the Sonne of man And the Apostle Paul Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance to all men in that he hath raised him from the dead Thus then it is manifest that our Sauiour Christ is the Iudge of the world euen in that he is the Sonne of man Question But can you shew any reason why this should be so Answer Yea as I haue beene taught there are many very great and weightie reasons of it First and principally because God hath in his owne most sacred and holy counsell so determined and appointed as was euen now alledged out of the 17. Chap. of the Acts of the Apostles Secondly that the former prophesies giuen forth for declaration of the same most holy counsell and purpose of God might be fulfilled according to that which wee reade in the Epistle of Iude concerning the ancient prophesie of Enoch Behold the Lord commeth with thousands of his Saints to giue iudgement of all men And Zech. 12.10 And Iohn 19 2◠They shall see him whom they haue pierced According to that also of our Sauiour himselfe Matth. 26.64 yee shall see the Sonne of man comming in the clouds of heauen And Reuel 1.7 Thirdly it is iust with God that in so much as he was on his owne behalfe in the time of his humiliation vniustly reiected and murthered as touching the malice of men both Iew and Gentile hee should now in his most high and worthy aduancement shew himselfe a iust Iudge in the condemning of so many of them as did not repent thereof and all other also that shall at that day be found in their sinnes Finally it shal be so for the
whose iudgement giuen as well of one as of the other shall be their acquiting and iustifying for euer and euer But as touching the wicked which haue and shall die in their sinne and vnbeliefe before that day though they shal rise againe with their bodies and the rest which shall be liuing shall appeare before the iudgement seate of Christ yet shall their bodies abide stil in their naturall dishonour and finfull corruption onely fitted to indure that iudgement which shall be awarded against them euen their condemnation to perpetuall most extreame torment and miserie Explicatiō proofe This difference of the resurrection is made manifest in many places of the holy Scriptures As Dan. 12.2 3. Many of them that sleepe in the dust of the earth saith the holy Prophet shall awake some to euerlasting life and some to shame and perpetuall contempt And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And Iohn 5.29 After that our Sauiour Christ hath affirmed that the houre shall come in the which all that are in the graues shall heare his voyce as was before alledged he addeth these words And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation We reade also concerning the state and condition of the faithfull apart by themselues 1. Cor. 15.51 and 1. Thes 4 14. and Luke 13.29 And concerning the condition of the wicked apart Matth 24.30 as wee saw before And Reuel 1.7 And chap. 6.15 16 17. But let vs stay principally vpon this our present Text wherein the difference is most liuely expressed and that also diuers and sundry waies First in the seperation of the sheepe from the goates that is to say of the faithfull and godly from the wicked and the same also with a most charie and sheepheard like care answerable to the prophesie of Ezek. chap. 34. And Ier. chap. 31.10 Secondly the difference is expressed in the setting of the faithfull and godly on the right hand for honours sake and the wicked on the left hand to their perpetuall reproach But most of all the difference is manfest by the contrarie iudgement which our Sauiour hath already determined and foretolde that hee will giue vpon them THis sentence or iudgement of our Sauiour let vs nowe in the fift place come to consider Question And first What is that part of the sentence which our Sauiour will giue for the finall acquiting iustifying and sauing of the faithfull euen of all such as shall be set on his right hand Answer The King saith our Sauiour shall say to them Come yee blessed of my Father inherite the Kingdome prepared for you from the foundations of the worlde Explicatiō There being two diuerse yea contrary parts of the iudgement of our Sauiour according to the contrary estate and condition of the persons to be iudgeed we haue three things to be obserued in either part First the sentence it selfe Secondly the reason of the sentence or rather the law whereby our Sauiour will giue his sentence Thirdly an explication of that doubt which ariseth from the reason or rule of the sentence to the iustifying thereof both to the eternall consolation of the godlie and also to the eternall conuiction of the wicked The first part of the sentence we haue alreadie before vs. It is a most gratious sentence of the most soueraigne and supreame King and Iudge concerning those that doe belong vnto him let vs accordingly with all holy reuerence consider of it For whereas the words of Kings and Princes here vpon earth are not to be neglected speciallie when they sit in place of iudgement hauing God before their eyes much more is this sentence of the King of heauen himselfe euen the King of all Kings to be regarded of vs. And the rather because it conteineth such a sentence as no King but hee may presume to giue No earthly King or Monarch hath euer had or shall euer haue so large an authoritie this ouer all the world is much lesse ouer all the generations of the earth and that from the beginning to the end of the world None euer had or shall euer haue so great and high authoritie as to giue iudgement vpon bodie and soule and that for euer and euer but onely our Lord Iesus Christ the sole Monarch of the whole world In this sentence our Sauiour being thus the soueraigne Lord and King of all hee doth first most notably open and reueale to his Church before hand for the common instruction of all the faithfull what is the onely supreame and chiefe efficient cause of their perfect saluation and glory which hee will at that day bestow vpon them This cause of their saluation and glory is not their owne worthinesse either for excellence of their nature or for merit of their workes but it is as our Sauiour giueth plainely to vnderstand the onely free grace and fauour of God In regard whereof and of the fruits and effects of it he calleth them first the blessed of his Father Secondly he putteth them in possession of the kingdome of God not by purchase but in way of inheritance and the same also not by naturall descent but by adoption onely And thirdly our Sauiour telleth vs that this inheritance whereof hee giueth the faithfull the possession is such an inheritance as God had prepared for them before they were and therefore could in no wise be merited and deserued by them All which considerations are so many notable reason as well against the prowd opinion of mans merit as for the magnifying of the most free and deserued mercy of God saue onely as our Sauiour hath deserued mercie for vs at his hands And it is well for vs that our saluation is not fitted answerable to our merit though it were so that wee could deserue any thing to be paide as a wages or due debt vnto vs. For euen as the gifts of earthly Princes of great estate which proceed from them of meere fauour and bountie are greater then those which they giue in a proportion of this or that seruice done vnto them Of the which we may take the great King Ahashuerosh for an example Est chap. 6. verse 6. What shall be done saith Ahashuerosh to the man whom the King will honour Haman forthwith conceiuing in his minde that this should be a speciall honour seeing the King minded to declare his royall magnificence and gratuitie therein he therefore describeth such an exceeding honour as hee himselfe aspired after though he had no desert whereby he might presume that it should be due vnto him And chap. 7.2 of his princely bountie he sheweth himselfe ready to grant Ester her request to the halfe of his kingdome Where as if she should haue stoode vpon her worthinesse hee would not haue yeelded her so much as
them as hypocrites NOw let vs come to the reason or rule of this first part of the sentence or iudgement of our Sauiour concerning them of his right hand Question Which is that For as our Sauiour telleth vs hee will say I was an hungred and yee gaue mee meate I thirsted and ye gaue me drinke I was a stanger and ye lodged me I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me Explication These words of our Sauiour as was said euen now conteine a reason and therein also that rule or law according to the which our Sauiour frameth his iudgement Let vs therefore consider of them in either respect And first in what sense they are to be accounted a reason of that part of the iudgement which our Sauiour hath expressed Question How is that Answer They may well be so accounted in diuers respects First in that they argue from a speciall instance of the manifold effect and working of Gods grace in the hearts of those whom hee calleth the blessed of his Father that they are so indeede and that the kingdome of God it prepared for all such Secondly in that they shew that the Father of our Lord Iesus Christ and our Sauiour himselfe doe so greatly esteeme mercifulnesse and the fruits thereof toward his needie and afflicted ones when they proceede of true faith and obedience to God that hee will of his infinite mercie reward such as yeelde and practise them with no lesse reward then eternall life Thirdly in that they containe a direction to the elect children of God what way they must take and walke in to the end they may first glorifie God here in this world and then be partakers of this glory of his heauenly kingdome for euer afterward Finally in that they shew the children of God how they may comfortably assure themselues from the fruits and effects of their faith that they are true beleeuers the very elect of the Father and heires of his eternall kingdome prepared for them from the beginning Expsi In all these respects indeede well may these latter words of our Sauiour be a reason of the former part of his sentence or iudgement concerning the godly as may be proued by many testimonies of holy Scriptures But before wee come to the proofe of the particulars of this respectiue reason to the end we may carry the matter more plainely before vs wee are to consider in a few words both the kinde of the workes here mentioned by our Sauiour and also the kindes of those persons to whom they are to be performed The kinde of the workes are of true christian mercy pitie and compassion Our Sauiour mentioneth foure particulars first feeding which may well comprehend the giuing both of meate and drinke secondly lodging thirdly clothing fourthly visiting the which agreeth both to the shewing of mercie vpon the sicke and also vpon such as be in prison Some make sixe of them 1. giuing of meate 2. giuing of drinke 3. lodging 4. clothing 5. visiting of the sicke 6. visiting of prisoners But we are not to stand much vpon the number which was a thing that our Sauiour himselfe stoode not vpon For whereas there be other duties of mercie besides these we may be sure that he meant not to exclude any one of them By the rehearsall of some hee pointeth to all the rest making choise of those that are most sensible and familiar euen such as are to be most generally practised among his people The persons to whom these works of mercy are to be performed they are to speake generally all such as stand in neede of the reliefs and succours mentioned We may reduce them to three heads First those that be ordinarily in want to wit the poore which are euery where dispersed among the rest of the people of God of whom our Sauiour hath said before The poore ye shall alwaies haue with ye And that also by the very appointment of God according to the holy Prouerbe which saith The poore and the rich meete together the Lord is the maker of them all For as it is said elsewhere the Lord maketh poore and he maketh rich he maketh high and he maketh low Of these speaketh our Sauiour Luke 14.12 When thou makest a dinner or supper call not thy friends nor thy brethren nor thy kinsmen nor thy rich neighboures c but call the poore the maimed the lame and the blinde And thou shalt be blessed because they cannot recompence thee for thou shalt be recompensed at the resurrection of the iust The second sort may be vnderstood of those that through persecution are driuen from house and home for Christ his gospels sake concerning which sort our Sauiour speaketh saying When they persecute you in one Citie flee to another he vnderstanding it of such as for whose escape God so prouideth that they doe not by their flight dishonour his name or discourage and daunt the weake brethren The third sort are of those to whom God denieth the opportunitie of fleeing or in their flight or otherwise be apprehended by the enemies of the Gospel and cast into prison according to that saying of our Sauiour Luke 21.12 They will deliuer you into prisons Of the which three sorts the first though they haue housen and lodging such as they are may easily suffer hunger and thirst and also want clothing for them and their children The second sort though they haue clothing and it may be for a while money in their purses yet shall they want safe comfortable lodging in their trauell if good christians doe not entertaine them yea in short time they may grow into their tatters want mony also to pay for victualls necessary for them The third sort though they cannot be lodged at home yet vnlesse the case be very straight they may be visited and relieued with such things as they want though they be shut vp in prison Finally some of euery sort are sometimes sicke and then haue need of speciall visiting and looking vnto And of all these stand the rither sort bound to haue a christian care to minister vnto them according to their necessities lest they should faint and be discouraged vnder their afflictions Yea so doe the richer sort stand bound that without the practise of these duties they shall neuer be able to stand with comfort before the Lord in the great day of his iudgement as we shall more fully see afterward when wee shall come to the other part of the sentence which containeth the condemnation of the wicked Now touching the particular considerations of the reason which our Sauiour annexeth to the present part of his iudgement for the acquiting of the godly First that the duties of compassion and mercy which he mentioneth are speciall testimonies declaring who are the blessed of God for whom the inheritance of the kingdome is prepared euen from the effects or working of Gods holy
grace in them to their sanctification it may appeare Gal. 5.21 The fruit of the Spirit is loue c goodnes faith c against whom saith the Apostle there is no law And Iames 2.13 Mercy reioyceth against iudgement Moreouer it may appeare by that we reade in the former Apostle Colos 3.12 Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of mind c. And thus saith our Sauiour himselfe shall men shew themselues to be the children of the most high Luke 6.35 36. Secondly that mercifulnesse and the fruits thereof are of exceeding regard acceptance with God it is euident in other places of holy Scripture though most notably in our present Text. Namely it is euident in that the Lord saith by his holy Prophet I will haue mercy and not sacrifice Hos chap. 6. verse 6. And our Sauiour himselfe sheweth it plainely where he promiseth assuredly that a cup of cold water giuen to any of his Disciples in the name of a Disciple that is because he is a Disciple shall not be vnrewarded Thirdly that the practise of the duties of mercy is both the way to glorifie God and also to attaine to his kingdome of glorie it cannot be doubted of those that know how earnestly and often these duties are commanded vnto vs euery where in the holy Scriptures For a taste whereof reade Exod. chap. 22. verses 21 22 23 c. 27. Deut. 15.7 c. Prou. 19.17 Isai 58.6 7. c. Ezek. chap. 18 7. Micah 6.8 and Zech. 7. verses 8 9 10. Luke 16.9 Make you friends with the riches of iniquitie riches being so called because they are vsually either gotten by fraude and oppression or vniustly detained from the relieuing of the poore that saith our Sauiour when ye shall faile to wit when life shall faile ye they may receiue ye into euerlasting habitations That is that you walking in this way or exercising the duties of mercy may through the infinite mercy of God be receiued into the kingdome of heauen Finally that the conscionable care and ready practise of those fruits of mercie are comfortable assurances to them that practise them that they are the children of God for whom he hath prepared his eternall kingdome we may be assured of it from that saying of out Sauiour Matt. 5. where he pronounceth the mercifull blessed and promiseth that they shall obteine mercie Likewise by the testimonie of Saint Iohn 1. Epist 3.14 We know that we are translated from death vnto life because wee loue the brethren The fruites of which loue hee doeth describe to be in a principall parte the actions of mercie and compassion in relieuing such as want with their worldly goods verses 17 18 19. Thus then we may perceiue how in sundry respects of great vse moment vnto vs the words of our Sauiour For I was an hungred and ye gaue me meate c may well be accounted a reason of the former part of his sentence for the acquiting of the godly As for those that can see no reason of this allegation of our Sauiour but the merit of the workes there mentioned they shew themselues more then purre-blinde And though they seeke for helpe both from Grammar and also from Logicke yet neither of them nor any of their riotous rhetoricke will relieue them in the pride of their opinion The causall coniunction in Grammar doth indeed serue to shew the reason of a former sentence but it doth not necessarily shew a reason from the cause of a thing but as often from the effect and from other kinde of arguments likewise as from the cause And Logicke also teacheth that there be diuers kindes of causes principall and lesse principall c. And of the principall and chiefe causes euery one hath a sufficient power granted of God ordinarily to produce the proper effect Yet that there should be a meritorious cause it cannot in the naturall proprietie of speech which it vseth allow of it And least of all can it allow that the lesse principall cause should in any reason beare the name of merit c such as are the workes of the most righteous in comparison of their eternall saluation though we ascribe the most we may vnto them Hetherto of the words of our Sauiour in such sense as they may be accounted a reason and that in diuers respects without any the least aduancing of the merit of mans workes THe same words of our Sauiour may likewise be esteemed as a law or rule whereby he will frame or order his iudgement Question How may this be Answer It may euidently appeare from hence that our Sauiour will order his iudgement according to his law and Gospel Explicatiō proofe It is true that you say For the faithfull shall be acquited by the Gospel wherevnto the law giueth witnesse as we reade Rom. 3.20 21 22. by the works of the law shall no flesh be iustified in his sight that is in the sight of God for by the law commeth the knowledge of sinne But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and of the Prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And the wicked shall be condemned by the law which the Gospel establisheth as Rom. 2.5 6 c to the 18. verse And chap. 3.31 Reade also Matth. 5.17 18 19.20 And Iohn 3.18 19 20 21. And chap. 12.47 48. And Heb. 4.12 13. This is plaine in our text both on the behalfe of the godly to their saluation and also to the condemnation of the wicked For to the one as we haue alreadie seene hee giueth the praise of well doing in obedience to the law of God which requireth mercie aboue sacrifice And the Gospel as we know pronounceth the mercifull blessed and promiseth as was alledged before that they shall finde mercie But contrariwise as wee shall haue further occasion to consider in the other part of the sentence or iudgement of our Sauiour hee sheweth that the vnmercifulnesse of the wicked which both the lawe and the Gospel do condemne is a great part of the cause of their condemnation For as we reade in the new Testament beside the curse which the law of God a wardeth there shall be iudgement mercilesse to them that shew no mercy Iam. chap. 2.13 Thus much concerning the words of our Sauiour containing the reason or rule of the first part of his iudgement as was said It followeth now in the third place that we come to those words of our Sauiour wherein he cleareth a doubt or scruple which might arise from the same words of the reason in that he saith not to the godly The poore haue beene hungrie and yee fed them thirstie and yee haue giuen them drinke c. but thus I was hungrie and yee fed mee c. For how might this seeme to be so insomuch as our
shall be worthy to be punished with Hell fire The word which the Euangelist vseth is Gehenna with some little difference or deflection from the hebrewe words Geh bhen-hinnom the valley of Ben-Hinnom So then we may say of Hel-fire of the torment it selfe as was saide of the place of the torment that God hath certainly prepared it of olde for the most miserable and perpetuall torment of all the wicked The last amplification of the punishment which our Sauiour will adiudge the wicked vnto is from an adiunct as we may call it namely because therein they that haue refused the communion of Christ and his Church shall haue their followship with the diuel and his Angels That is to say with the whole companie of all diuels or wicked and vncleane Spirits For so are these words of our Sauiour the diuel and his Angels to be vnderstood according to that Reuel 12.7 There was a battell in heauen Michael that is to say Christ and his Angels fought against the dragon that is the diuel and the dragon fought and his Angels that is to say al the rest of the diuels For so the holy Scriptures speak of them as being subiect after a sort to one principall Mat 12.24 But herein we must take heed that we be not ouer curious Onely these two points are worthy our consideration First that seeing this punishment of euerlasting fire shall be so great as it shall torment the diuels according to that Mat 8.29 and 2. Pet 2.4 c Iude verse 6. it must then needes bee of that force that it shall make the stoutest among men to tremble and quake vnder it Secondly that insomuch as in our iudgement whatsoeuer the wicked thinke it is a very vncomfortable estate to be yoked with Idolaters Blasphemers Traitours Murtherers and such like for miserable comforters are they all much more hideous shall it be for the wicked to haue their ioynt portion of torment with all the diuels of Hell whose temptations they haue followed in their wicked lusts and sinfull pleasures all their life time Hetherto of the latter part of the iudgement of our Sauiour against the wicked to wit of the words of the sentence it selfe NOw followeth the reason or rule and lawe of the same Question What are the wordes thereof Answer For saith our Sauiour I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and ye visited me not Explication This reason or rule and lawe whereby the iudgement is ordered is to be vnderstood as containing in it a full and sufficient cause of the condemnation of the wicked For euen vnmercifulnes alone is of it selfe very damnable There shal be iudgment mercilesse to them that shewe no mercy saith Saint Iames. And yet we may well vnderstand as was touched before that it goeth not alone For any sinne will easily lodge in the heart of the vnmercifull man neithere shall any other sinnes of theirs bee neglected in this iudgement though this onely be expressed For as wee knowe and as it hath beene obserued before all angry and vnaduised words shall come into iudgement Mat 5.22 yea euery ydle and vaine word chap 12 36.37 Likewise all youthfull prankes Eccles 11.9 And chap 12. the last verse Euery secret thing shall come vnto iudgement Yea 2 Cor 5.10 All things are reckoned within the compasse of the last iudgement All failings in the duties of our-seuerall callings and all transgressions of the lawe of God whatsoeuer The reason why our Sauiour made choise of this sinne of vnmercifulnes for the conuiction of the wicked hath beene alreadie rendered when wee spake of the contrary vertue of the godly in the other part of the iudgement That also which was alledged before to the praise of the godly for their fruites of mercie through the gratious acceptation of our Sauiour it serueth here in his iustice to shew the indignitie of the vnmercifulnes of the wicked insomuch as he taketh himselfe to be neglected when as any needfull or afflicted Christian is not relieued Question But what Shal al those be condemned that do not practise the duties of mercy here expressed Answer The reasō of this latter part of the iudgemēt is onely against such as hauing this worlds good doe shut vp their compassiō close vp their hands from their distressed brethren Explicatiō proofe It is so in deede the reason of our Sauiour is so to be vnderstoode For it is euident and cleare that euen of those that are needie and distressed themselues our Sauiour hath his blessed number though they be such as be so farre from relieuing other that they cannot succour themselues And besides sometimes euen those that gladly would relieue those Christians that are shut vp in prison cannot be permitted to haue accesse vnto them or to send that succour which they desire they might Some also are so vnapt to comfort those that be in distresse either in prison or in grieuous sicknes c. that they should in visiting of them more discomfort then comfort them much like vnto those to whom the Apostle said what doe ye weeping and breaking my heart Act 21 13. Neuertheles this we may be bold to say that none of those doe belong to the kingdome of heauen but shall be condemned by this sentence of our Sauiour whosoeuer haue not an vnfeined willingnes and desire according to their abilitie and according to that iust occasion which God giueth vnto them to feede the hungry to cloth the naked c. Or if they cannot themselues haue no care to stirre vp and perswade others therevnto that are able Or if being able for wealth and though vnfit in some other respect as was mentioned euen now if they should not send their good will and the fruite thereof by others that are meet to be imploied in such cases Or if not able to doe any thing else they should not be careful to pray for me afflicted as the church did for Peter when none might come at him but his armed enemies and keepers Act 12.5 Such as should thus farre faile in mercy should shewe plainely that they haue no true loue to Christ according to this his sentence here nor any truth of religion in them as we may perceiue by that which the Apostle Iames saith chap 1 27. Pure religion and vndefiled euen before God the Father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world Here therefore as wee see is most vrgent and necessarie cause offered that euery one should suffer themselues to be earnestly admonished yea that euerie one should most seriously admonish warne themselues to take heede euen vnder paine of damnation how he doe neglect to practise the duties of mercy and namely those cōmon familiar duties which our Sauiour doth by
name thus often rehearse and report vnto vs. Let euery one take heed how he say or think himself not to be able when God knoweth he is may wel spare some portion this way if not much yet of a litle to spare a litle And if the meaner sort be not to be excepted much lesse are the richer and least of al such as haue greatest aboundance It is one principall dutie wherewith the King standeth charged to iudge deliuer and saue the poore needy and him that hath no helper and to be mercifull vnto him Psal 72. v. 4.12.13.14 And Ps 82.3.4 Neither let such as be greatly rich thinke that it shall excuse then so giue some small or dribling portion this way when they are excessiuely prodigal expensiue in their own diet in feasting of their rich friends likewise in costly apparel buildings in gaming pâ—stimes c. and some euen in superstitious idolatrie to dumbe images to dead Saints with neglect of the liuing Finally insomuch as all such as do not feed the hungrie nor cloth the naked nor lodge the harbourles c shal eueÌ„ for their omissioÌ„ of these duties be damned for euer to Hell fire yea though it may be they haue gotten their goods in lawfull courses of trading or otherwise by inheritance c how may any of those thinke that they shall escape whosoeuer not onely of pride and squaimish daintines will not visite or looke once vpon the sicke and forlorne but of contempt and hatred doe shewe themselues worse then the rich man whose soule was thrown downe to hell for not feeding and clothing poore Lazarus as we read Luk 16.19.20 c In so much as by their cruell oppressions and fraudulent courses they famish such as had bread strip and leaue naked such as had clothing take the beds from such as had lodging in that they themselues will neither relieue the seruants of God nor willingly suffer others that would to doe it c. Assuredly the case of such must needes proue most wofull at the day of the last iudgement But it may be they are not perswaded that there shall bee any such iudgement as we speake of Be it that they are not perswaded yet they heare what our Sauiour saith Wherefore if they were wise although it were but a matter doubtfull they would make sure and not hazard themselues so deeply as they doe Hetherto of the reason or rule law of this latter part of the seÌ„tence Now let vs proceede to the clearing of this reason against the reply of the vnmercifull And first let vs heare the words of our Sauiour againe Question Which are they Answer Then saith he shall they also answer him saying Lord when sawe we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not ministâ—r vnto thee Then shall he answer them and say verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me Explication Here haue we both the reply of the vnmerciful also the answer of our Sauiour to the clearing of his foremer reason and to make it as it were currant against them Let vs consider a litle of either of them And first touching the reply of the vnmerciful the very change of the forme of speech in the more incitate contracting of it in comparison of the former speech ascribed to the righteous and mercifull it giueth vs iust occasion to obserue the diuerse yea the contrary affection spirit wherewith the speake The righteous as we saw before spake with admiration with a modest minde spirit but these speak hypocritically as if they had bin reuerendly affected toward our Sauiour with a mind willing ready to iustifie themselues as if forsooth they would neuer so greatly haue failed Christ if they had at any time seene him either an hungred or a thirst or naked c. And they goe away very roundly with the matter as if it were like to goe wholly on their side or else they must haue wrong c. So that the speech is fitted so as it may well be ascribed to all Iustificiaries superstitious persons who like enough seeme to themselues to be in nothing failing to Christ seeing they giue liberally to the maintenance of the Images and pictures false worship of Christ and of his Saints departed this life and it may be that some of them doe giue liberallie to the superstious poore to make to theÌ„selues beads-men to confirme them in their blind deuotion and to augment their owne merit c. But our Sauiour quickly strippeth all such of whatsoeuer they may pretend dispatching them with this answere as it followeth in the second part of our present text Verily I say vnto you in as much as ye did it not to one of the least of these our Sauiour pointing as it were with the finger to his holy Saints martyrs and to all poore godly Christians appearing before him ye did it not to me saith our Sauiour Yea though it may be as was said of vs before they shewed their superstitious iustificiarie mercy to many of their own brood both almse-meÌ„ vagraÌ„t people For this is the nature of all the wicked that they wil choose to shew their mercy and liberalitie such as it is to any rather then to those that do truly feare God and withdraw themselues from all their wicked superstition and idolatrie And this maketh all their deuotion and mercie thus vile and contemptible in the sight of the Lord that he will not once make mention of it And thus with one answer and that in very serious manner our Sauiour doth at once both discouer the vaine confidence of hypocrites and also as it were cloth the godly poore euen the least of them with singular honour in that he doth professe that he will account himselfe neglected when they are not duly tendered and regarded The which may worthily incourage vs and all other euen to the ende of the world patiently and ioyfully to endure euerie kinde of triall wherewith it shall please God to exercise vs for the testimonie of his holy truth and Gospell Thus farre of the iudgement of our Sauiour Christ in either part of it both for the acquiting of the godly and also for the condemnation of the wicked IT remaineth onely that wee doe consider of the execution of the sentence both concerning the one sort and also the other Question In what wordes is this contained Answer And these saith our Sauiour shall goe into euerlasting paine and the righteous into life eternall ExplicatioÌ„ These wordes concerning the execution our Sauiour speaketh indeede by way of prediction and prophesie vntill the time that they are to bee fulfilled Neuerthelesse it is at sure and certaine that they shall in due season take their effect according to the holy counsell and purpose of
good dutie that any of vs should content our selues to know God onely farre off and aloofe as we may say as the manner of the most is but it is our dutie most carefully to prepare our selues to draw neare to him in the reuerend feare of his most gratious Maiestie Wee must grow from faith to faith as it were from one age of Christianitie to another from childehoode to mans estate c. We must serue God both outwardly and inwardly with body and with soule euen from the most secret and hidden power and inclination thereof These are briefly the excellent instructions contained in these holy Scriptures In the vrging whereof I was and now am still the more earnest because whereas euery one seemeth to lay readie hold on this that God is good and that he is a mercifull God as he is indeede very few make conscience to reason from his mercies to prouoke themselues thereby to be more carefull to serue and obey him Yea so much the rather haue I beene the more earnest as my dutie bindeth me because the most part of people doe most vndutifully and vngratiously abuse all the goodnesse and mercies of God to imbolden themselues to securitie yea to a greater licentiousnesse in their sinnes which no doubt is a most grieuous and horrible sinne in the sight of GOD and cannot but verie fearefully indanger all such gracelesse persons to the most heauie wrath of God Question NOw therefore in the last place What proofe haue you for the danger of generall vnbeliefe Answer and disobedience to the Gospel In the 2. chapter of the Epistle to the Hebrewes verses 1 2 3 4. thus writeth the Apostle 1 Wherefore we ought diligently to giue heede to the things which we haue heard lest at any time we should let them slip 2 For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward 3 How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed to vs by them that heard him 4 God bearing witnesse therevnto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne wil. Explicatiō Here we haue a three fold comparison One betwixt the Law and the Gospel Another betwixt the chiefe instruments which God vsed to publish his law to wit his holy Angells and the chiefe publisher of the Gospel that is the Sonne of God himselfe of infinite excellency and authority aboue all Angells The third betwixt the contrary vses and ends of the one and of the other The law by reason of sinne armeth the curse through the righteous iudgment of God but the Gospel offereth saluation to all true beleeuers through the free grace and mercy of God All of these comparisons agree in this generally to declare the exceeding great danger of not beleeuing of not obeying the Gospel insomuch as the mercy of God most gratiously and most honourably offered thereby euen to the eternall saluation of all such as will thankfully receiue it is most wretchedly despised and reiected through vnbeliefe We know also what our Sauiour the Son of God himselfe hath most fearefully pronounced Matth chap. 11.20 21 c namely that it shall be easier for the Citizens of Tyrus and Sidon and for them of the land of Sodome in the day of iudgement then for such as neglect his Gospel ratified and confirmed by so many miracles as he wrought to the same end Reade also Heb. chap. 10.26 c. and chap. 12.18 c. 29. the like amplification of the greatnesse of this sinne agreeable to the former testimonie and declaration in the second chapter It is a most fearefull saying which we reade 2. Thes 1.7 8 9 10. where the Apostle affirmeth that The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not know God and which obey not vnto the Gospel of our Lord Iesus Christ Who shall be punished with euerlasting perd tion from the presence of the Lord and from the glory of his power When he shall come to be glorified in his Saints and to be made maruelous in all them that beleeue Likewise in the first Epistle of Peter chap. 4. verses 17 18. The time is come saith the Apostle that iudgement must begin at the house of God If it first beginne at vs what shall be the end of them which obey not the Gospel of God And if the righteous be scarcely saued where shal the vngodly and the sinner appeare The greatnesse and consequently the danger of the sinne of vnbeliefe is notably expressed by the Apostle Iohn in his first Epistle chap. 5. verse 10. in that hee saith that it is euen as much as if one should goe about to make God a lyar which is most horrible once to thinke Reade also 2. Epist verses 8 9. Looke to your selues saith he to that elect Ladie to whom he writeth and to her children that wee loose not the things which wee haue done but that wee may receiue a ful reward Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God But contrariwise as it followeth in the same verse hee that continueth in the doctrine of Christ he hath both the Father and the Sonne If ye beleeue not saith the Prophet Isaiah chap. 7.9 ye shal not be established It is a generall sentence to shew that the minde of man is alwaies vncertaine and restlesse further then it is setled by faith to repose it selfe wholly in the liuing God Finally for the danger of vnbeliefe and disobedience to the Gospel reade the fearefull but most true doctrine of our Sauiour Christ Iohn 3. verses 18 19.20 21. He that beleeueth in the Sonne shall not be condemned but he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God And this is the condemnation that light is come into the world and men loued darkenesse rather then light because their deedes were euill For euery man that doth euil hateth the light neither commeth he to the light lest his deeds should be reproued But he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God And againe verse 36. He that beleeueth in the Sonne saith Iohn the Baptist hath euerlasting life and he that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus we see the exceeding great danger of vnbeliefe and disobedience to the Gospel plentifully confirmed vnto vs. God of his infinite mercy giue vs grace to make our best vse and profite by the gratious admonitions and warnings which are giuen vs against the same NOw for a generall conclusion of the whole doctrine of our christian beliefe one thing yet further I desire to deliuer and