haue returned him back againe to themselues and to their owne iudgement so farre forth as it was lawfull for them to proceed and therein to rest Wherevnto they replie so as the Texte sheweth that they professe plainelie that as they had alreadie iudged him worthie to die ther was no want at all of will and resolution in them but onlie want of power that they did not without seeking to him put him to death The which because they might not do of themselues therefore they required that hee would confirme their sentence And this saith the Euangelist was thus ouerruled by the prouidence of God that the word which our Sauiour had spoken before to his Disciples and euen the counsell of God himselfe to th' effecting of our redemption might be fulfilled concerning that kinde of death which he should die to wit not by stoning as Stephen was afterward tumultuouslie but by the death of the Crosse according to the manner of the iudgement of the Romane gouernour Concerning the which words of our Sauiour Read Ihon ch 12.32 And I if I were lifted vp from the earth will drawe all men vnto mee Thereby signifying as the Euangelist saith in the next verse what death he should die And yet more fullie and plainely Matth chapt 20.18.19 Iesus saith the Euangelist in that place tooke the twelue Disciples aparte in the way and said vnto them Beholde wee goe vp to Ierusalem and the Sonne of man shal be deliuered to the Chiefe priestes and to the Scribes and they shall condemne him to death And they shall deliuer him ouer to the Gentiles to mocke and to scourge and to crucifie him c. The Iewes therfore for want of power in themselues vrging still their plea against our Sauiour Pilate not satisfied with their generall accusation nor minding without further examination to confirme their decree hee putteth them to some particular information Heerevpon therfore aptlie may that seeme to followe which wee read recorded by the holie Euangelist Saint Luke chapt 23. Question What are his wordes Answer They beganne saith the Euangelist to accuse him saying wee haue found this Man peruerting the people and forbidding to paye Tribute to Caesar saying that hee is Christ a King This indeede may well seeme to follow in th'orderlie course of the Storie wherein the wicked men shewe themselues like themselues or if it might be worse then themselues For wheras before in their owne Councill they had sâ—borned false witnesses but could not with any colour proceede against our Sauiour Christ Explicat oÌ„ vpon their dis-agreeing allegations but insist and make their decree onelâ— vpon a forged accusation of pretended blasphemie in their owne hearing That is to say from the wordes of our Lord and Sauiour himselfe whereby in truth he gaue God the greatest glorie that might be in acknowledging himselfe the Sonne of God according to the same ende wherfore hee was sent into the world by God himselfe yet nowe before Pilate in this first accusation they omitting their former blasphemie till afterward doe playe the false witnesses themselues in charging our Sauiour with other false matter of sedition and treason The falshood wherof is euident by th' open and direct practise and doctrine of our Sauiour himselfe cleane contrarie therevnto as Matth 17.27 and chapt 22. verse 21. For he both payed tribute himselfe and also taught the people so to doe Neuertheles in omitting the forged crime of blasphemy against God and by their taking vp of this slaunder of sedition and treason against Caesar they take the most dangerous and speeding course that might be against our Sauiour For they knew well that Pilate would be more easilie vrged vpon this accusation concerning Caesar and his vsurped right then concerning any dishonour done to God although th'accusation had bene iust and true WEll then that we may now proceede Pilate hearing thus the matter wherevpon they principallie stood he leaueth the Iewes and goeth back againe into the common hall and taketh our Sauiour with him For so followeth the Historie as it is continued by the Euangelist Iohn chap 18. verse 33. c. Question What are the wordes of the holie Euangelist Let vs heere them Answer 33 Pilate saith the Euangelist entered into the Common hall againe and called Iesus and said vnto him Art thou the King of the Iewes 34 Iesus answered him saiest thou that of thy selfe or did other tell it thee of mee 3â— Pilate answered him am I a Iew Thine owne nation and the high priest haue deliuered thee vnto mee what hast thou done 36 Iesus answered my Kingdome is not of this worlde if my Kingdome were of this worlde my seruants would surely fight that I should not be deliuered to the Iewes but nowe is my Kingdome not from hence 37 Pilate then saide vnto him Art thou a King then Iesus answered Thou saiest that I am a King for this cause was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth euerie one that is of the Truth heareth my voice 38 Pilate said vnto him What is Truth And when hee had said that he went out againe vnto the Iewes and said vnto them I finde in him no cause at all ExplicatioÌ„ In this Scripture we see how after Pilate had vnderstood the chiefe pointe of the accusation of the Iewes against our Sauiour that hauing gotten some ground hee proceedeth iudiciallie to examine him And this is his first examination by Pilate In the which wee haue to consider fowre questions that Pilate made and three answeres which our Sauiour gaue The first question of Pilate was asked in hypocrisie or more particularlie thus Art thou the King of the Iewes The second third are demanded in thesi as we may say that is more generallie after this manner in the second place What hast thou done And in the third place Art thou a King that is Dost thou professe thy selfe to be a King at all if not of the Iewes or any other people ciuillie yet any other way or in any other manner For thus farre doth this question of Pilate extend The last question is onely by occasion and in Pilates rash and hastie conceit not to be â—tood vpon though it was indeed most pertinent if he had had the grace to haue considered and accordingly to haue stayed for the answere of our Sauiour For what might be more meete and necessarie for a Iudge in anie case to vnderstand then the truth of that which is called into question before him And speciallie for Pilate in the present cause which was the most graue and weightie that euer came before anie Iudge since the beginning of the worlde or shall be to the end of the same But because hee staid not to heare the Answere hee lost the knowledge of the truth and so dâ—mnified himselfe no man knoweth howe much And thus it came to passe that to foure questions of Pilate wee haue but three
answeres of our Sauiour The first whereof is not direct and plaine for holie modesties sake or lest he might seeme to a profane Ethnike ouer light and in his conceit verie ridiculous in taking to himselfe that great and stately name of a Kâ—ng hee standing before Pilate in a poore and base estate So that wee may call it an answere in way of a modest demurre vntill the occasion should waxe more pressing and growe to some further maturitie and ripenesse ouâ— Sauiour also hereby preparing Pilate to consider that he had a more weightie matter in hand then all the dayes of his life hee was in all his politike wisedome aware of The second answer of our Sauiour containeth a description of the nature and qualitie of his Kingdome wherein also is implied a more direct answere to the first question then was made before And so did Pilate vnderstand it as appeareth by his third question Wherevpon in the third Answer our Sauiour doth furthermore render a most graue and weightie reason of the same profession of his to the further remouing of that appearance of vanitie and lightnes which Pilate no doubt would easilie haue imputed vnto him as was mentioned in the first answere if it had not bene most prudentlie preuented by the wisedome of our Sauiour And so might haue bene as a rocke to the profane and ignorant man who had not learned to distinguishe betwixt an earthlie and a heauenlie kingdome euen at once to haâ—e made shipwracke of an equall proceeding in the examination of this innocent cause of our Sauiour But this beeing preuented at the verie first our Sauiour taketh the fit occasion which hee had thus prepared for himselfe verie notablie though briefelie to describe who and what maner of ones they be who are right and kindelie subiectes of his kingdome All which Questions of Pilate and Answers of our Sauiour Christ the three former Euangelistes doe verie brieflie contract according to that of S. Matthew who is in this matter the largest of them chapter 27. verse 11. in these wordes And IESVS stoode before the Gouernour and the Gouernour asked him saying Art thou the King of the Iewes Iesus said vnto him Thou saiest it Of these things therefore let vs heere stay a while to consider for our better vnderstanding according to the full reporte of the holie Euangelist Saint Iohn And first the most wise and holie modestie of our Sauiour is diligentlie to be weighed of vs from his first Answer Wherin hee hath clearelie shewed himselfe to be of a cleane contrarie disposition to our most vaine and corrupt nature Fâ—r euery one of vs is ready to vauâ—t and boast our selues to the vttermost yea vnasked though we heare that all fleshe is grasse and though in truth we haue nothing of our selues worthy to be gloried in But behold our Sauiour Christ though he was most worthy of all glorie and had all excellencie of graces most iustly to be reioiced in yet he most wiselie and with all holy modesty auoydeth euen the appearance of vaine boasting The which as he did at this time before Pilate beeing examined of his Kingdome so did he before in the working of his miracles For though they could not be hidden yet he shewed plainely that hee did not by them seeke any vaine applause of men as that charge which hee gaue to diuers of those in whom he shewed his gratious power doth declare See thou tell it to no man saith our Sauiour See that no man know it c. Mat. 9.30 Mark 5.43 And againe ch 8.26 Read also Matt. 17.9 and ch 21.5 And so was the prophesie of Isaiah fulfilled in this behalfe as the same Euangelist St. Matthew declareth at large vpon the like occasion ch 12. verses 15 16 17 18 19 20. Our Sauiour Christ therefore is herein a most notable example and paterne vnto vs both to teach vs true and discreete modesty and also to reprooue and condemne the extreame vanity and folly of that arrogancy which is seated in our light and hauty nature Secondly from the description of the nature and quality of the kingdome of our Sauiour Christ conteined in his second answer we haue to consider first the meaning of the words and then the vses which we are to make of the same And so also concerning the third answer of our Sauiour In that therfore he saith My kingdome is not of this world the meaning of our Sauiour is not to exempt no not the wicked which be thick threefold in it froÌ„ his regency gouernment as touching their restraint froÌ„ much mischief which otherwise they would surely practise against his Church here in this world Nor yet to exempt them or any kingdom of this world from his iudgment and vtter destruction at the last whosoeuer should rebell against him Onely his meaning is that his kingdome being of another nature then are all or any of the kingdomes of this world is to be erected and administred wheresoeuer it shall please him to rule and reigne among his subiects after another manner then the kingdomes of this world are begunne at the first or afterward vpheld and maintained That is to say the kingdome of our Lord Iesus Christ being a spirituall kingdome all his subiects are ruled and gouerned spiritually and they doe yeelde him a spirituall obedience c. And for the same cause it is that our Sauiour Christ doth not say My kingdome is not in this world but thus My kingdome is not of this world The which words also are so to be vnderstood as they may no way debase the kingdome of our Sauiour but so as may serue best for the aduancing of it infinitely aboue all the vaine and transitory kingdomes of this fading and decaying world For of the kingdome of our Sauiour Christ there is no end but it shall put an end to all other kingdomes and remaine it selfe alone in all perfection of eternall blessednes and heauenly glory for euer and euer Luke 1.32.33 and chap. 19.27 1. Cor. 15.24 25 c. Reuel 19.11 12 13 14 15 16. And all this according to the former prophesies which we reade Psalm 2.8 9. and Psalm 110.1 2 c. Dan. 2.34 35 36. a part of the dreame of Nebuchadnezzar and verses 44 45. which is the Prophet Daniels interpretation of the same Such is the meaning of the most wise and graue answer of our Sauiour Christ to Pilat concerning his kingdome by an excellent and lightsome distinction of his spirituall and eternall gouernement and the temporall and worldly gouernment of all worldly Kings and Rulers Wherein also he giueth Pilate plainely to vnderstand that his kingdome was such a one as was no way preiudiciall to the kingdome or Empire of Caesar nor to any other kingdome of the world that should be subiect vnto it but that they may well stand together yea that his kingdome shall cause them to flourish and prosper And so Salomon a most wise and prosperous
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
IEWES Now the word Iesus as we knowe signifieth a Saviour yea and the same concerning the most excellent saluation both of bodies and soules for euer Likewise the word King noteth such a regencie as is aboue all humane power and authoritie as it is further expressed in that else where our Sauiour is intituled The King of Kings for he is such a King as giueth peace and protection against those most troublsome and terrible aduersaries which no wisdome or power of man is able to restraine Moreouer seeing the promise of such a King was made to the Iewes who were by the election of God his grace adoptâ—d to be an onely peculiar people vnto him vntill the time of the calling home and ingrafting of the Gentiles into the prerogatiues of the same kingdome therfore he is called the King of the Iewes howsoeuer they shew themselues at the time of his comming to them most ranck traitors and rebels against him And though the word of Nazareth soundeth somewhat base in comparison of the rest if we looke to the place it selfe which was accounted an obscure place where our Sauiour was meanely brought vp yet if we consider the counsell of God which was that euen from the name of the place of his education hee might be knowne to be his Nazarite set a part in speciall manner to a most excellent seruice as some vnderstand the reason of that denomination or rather that he might be vnderstood to be that branch which is so honourably prophesied of vnder the name of Netsar which the name of the city Nazareth most naturally importeth as hath beene declared before Thus then we see that insomuch as all the words agree to make vp a most honourable title or inscription and all of them are affirmatiuely ascribed to our Sauiour without any indirect insinuation of reproach as the Iewes in their malice would gladly haue had it that therefore it was caried and disposed by the gracious hand and gouernment of God aboue that which Pâ—late intended or vnderstood What therefore was the holy counsell of God herein Verily to declare that howsoeuer the wicked Iewes yea and the wicked Gentiles also Herod and Pontius Pilate himselfe with their souldiers made but a mocke of the kingdome of our Sauiour Yet he in good earnest hath appointed and ordained him to be a king yea and also an high Priest for euer to rule not onely in Sion that is in the Church here belowe but also in the kingdome of heauen and from heauen world without end Yea so as they onely who acknowledge him their King and Prince and Sauiour and accordingly doe beleeue in him loue reuerence honour and serue him shall finde true peace and saluation to their soules But the rest shall be confounded for euer yea both Kings and Kingdomes of people whosoeuer will not submit themselues vnto him For as it is in the 2. Psal he shall breake them in peeces not with a reed as they mocked him but with an yron barre or scepter which God himselfe hath put into his hand euen in that hee is the sonne of man though most vilely esteemed and abused of men This doth the Lord giue plainly to vnderstand by a solemne proclamation as it were to the whole world Iewes Grecians and Romans by this title lifted vp ouer the head of our Sauiour in these most catholike and vniuersall languages Accordingly also as the world hath had further experience of this purpose of Gods counsell euen by the execution of it in causing his Gospell to be euery where published both by preaching and writing not onely in these principall languages but also in many others Pilates inscription or title is therefore to be vnderstood of vs as a glorious ensigne from the Lord of that imperiall triumph whereof the Apostle Paul writeth 2.14 15. And putting out the hand writing of ordinances that was against vs which was contrarie to vs he euen took it out of the way and fastened it vpon the crosse He hath spoiled principalities and powers and hath made a shewe of them openly and hath triumphed ouer them in the same crosse Of the which triumph there are diuers other declarations and effects both in the hearts of men also in many other insensible creatures such as are the conuersion of the thiefe the darkening of the Sunne the renting of the vaile the quaking of the earth the opening of the graues and the astonishmeÌ„t of the people of the which we shall haue occasion to consider more fully hereafter To this king therefore let vs runne euen to the name of our Sauiour thus published as it were from heauen that wee may finde it as a strong tower whereby wee may be exalted according to that we reade Prou 18.10 when the wicked shall fall in their resistance and rebellion against him according to that which our Sauiour himselfe hath threatned Mat 21.44 And thus it is to our singular instruction and comfort as was touched before that God hath armed vs by this excellent title set vp ouer our Sauiour against all that followeth concerning that stumbling and offence or imputation of follie to the Gospell which otherwise would arise from the blinde pride and waywardnesse of mans nature as we haue both the stubborne Iewes and also the high conceited Gentiles for notable and fearefull examples Yea on the contrarie it is a most effectuall inducement vnto vs to conceiue reuerendly and honourably of that which seemeth most base in any part of the sufferings of our Sauiour while we carrie this alwaies in our minds that he which suffereth is our glorious king and Sauiour and that euen by the meanes of his most base sufferings he doth deliuer and saue vs most graciously for euer and therefore also to loue and reuerence him the more dearely and dutifully Hetherto of the first part of the holy storie concerning the execution of that sentence of condemnation which Pilate gaue against our Sauiour so farre as appertaineth to his leading away from the place of iudgement to the place of crucifying together with the things which most likely were done before he was fastened to the crosse NOw let vs come to the second part of the execution of the same sentence of iudgement that is to the fastening of him to the crosse and to those things which doe as most immediate neare circumstances both former and latter appertaine vnto the same But first let vs heare the wordes of the holy storie it selfe namely from the Euangelist Luke ch 23. verse 33 and the former part of the 34. Question What are the wordes of the Euangelist Answer 33. And when they were come to the place which is called Caluarie then saith the holy Euangelist they crucified him and the euill doers on at the right hand and the other at the left Explication 34. Then said Iesus Father forgiue them for they know not what they doe In these words as was said we haue both the matter it selfe
I for my parte saith Beza had rather suppose that these words Ho sei trite about the third houre should be restored againe to his place in Iohn then these wordes Hosei hâ—cte about the sixt houre should be set downe in Marke For beside that c. And vpon Iohn cha 19.14 his words are these In vno codice scriptum inuenimus trite tertiâ quae vera est iectio vt ostendimus Mark 15.25 In one booke we haue found it writteÌ„ trite the third which is the true reading Thus much concerning the second thing which we are as was said to coÌ„sider in our present text of S. Iohn that is the time of the condeÌ„nation of our Sauiour Now thirdlie touching the message which Pilates wife sent to her husband according to the record of S. Matth when he was set downe on the iudgemeÌ„t seate we may iustlie account both the occasion of it which was her troublesome dreame wherby her thoughts were greatly cumbred and feared also the message it selfe to be so farre forth caused and directed by the prouidence of God that there might as well be an extraordinarie testimonie concerning the innocencie of our Sauiour touching himselfe as that Pilate dallying so notablie with his owne conscience and with the seate of iustice it selfe might be left the more without excuse What we should thinke furthermore concerning Pilates wife her selfe wee haue no further grouÌ„d then charitablie to hope that this trouble of her minde now might be a meanes of bringing her to the true faith of Christ afterwards The duty no doubt which she performed was in it selfe coÌ„mendable worthy the imitation of euery faithfull seruant of God according to that which we read Prou 24.11.12 Deliuer them that are drawne to death c. Fourthly touching Pilates last contention with the Iewes euen froÌ„ the iudgement seat that hee might set our Sauiour at libertie from the sentence of death whervnto it is verie likelie he was the rather incited by the former message of his wife we can iudge no otherwise of it then of the vnfaithfulnes of Balaam in another cause who looked in his deceitfull heart rather to the wages of vnrighteousnes then to the holie will and pleasure of God And so did Pilate he looked more to keepe himselfe from the displeasure of the Emperour to content satisfie the Iewes theÌ„ to please God by executing true iustice and iudgement in this most weighty cause as the issue will euidently discouer declare Fiftlie he confirmed or rather obfirmed an obstinate malice of the Iewes in most sauage wise vâ—tering it selfe by howling and yelling out Crucifie Crucifie him And againe wee haue no King but Caesar and charging Pilate that he was no friend to Caesar if he should let Christ loose And last of all His blood be vpon vs and vpon our children They shew themselues herein to be rather senselesse and woode beasts then reasonable and meeke spirited men as Dauid prophesied long before of them Ps 22.12 Many yong bulles haue compassed me mighty bulles of Bashan haue compassed me about They gape vpon me with their mouthes as a ramping and roaring Lion And verse 16. Dogges haue compassed me the assemblie of the wicked haue inclosed me c. Whervpon also it is euident how iustlie the Lord hath reiected and cast them off from being a people to h m seeing they reiected him from being their King and also hath brought all euill vpon them euen the reueÌ„ge of most innocent blood shed by them both vpon themselues and their children according to their owne wicked and furious imprecation as we shall haue further occasion to note afterward Yea and for a worthie punishment of their dissembling in renouncing anie King but Caesar as though they had bene singularlie deuoted to him when in truth they abhorred his gouernment the Lord hath not onely stirred vp Caesar to take seuere vengeance not many yeares after but also he hath scattered them from beeing a Nation and made them vassalls to euery King almost in all the world And thus according to the holy Prou cha 26. Hee that diggeth a pit shall fall therein he that rouleth a stone it shall returne vpon him In the sixt place the washing of Pilates handes howsoeuer it pleased himselfe who rather in a profane imitation of the superstitious washinges of the Iewes or otherwise it is worthilie to be accounted of vs as a vaine and absurd practise For to what purpose is it that he washeth his handes for a signe of his innocencie when hee mindeth forthwith to pollute and defile the same againe by imbruing them as it were in the blood of our Sauiour Verilie the washing of the hands is nothing before God so long as the conscience is defiled in his sight and the tongue also defiled by giuing forth a most vniust sentence as Pilate did For immediately vppon the outcrie of the Iewes before mentioned Pilate notwithstanding all former goodlie protestations whollie condescendeth vnto them as one most baselie seruilelie fainting yea cleane giuing ouer the defence of the most holie and righteous cause and Person that euer was called in question before the iudgement seate of any mortall man But it m y be some will say Pilate is to be excused because he was after a sorte enâ—orced by the importunity of the Iewes to do that which otherwise he would nâ—t haue done We answere no Pilate is at no hand to be excused Foâ—â—e â—n the coactâ—â—n were the sinne of the Iewes yet Pilates yeelding 〈◊〉 â—â—ttle purpose iustice was his sin alone and not theirs So likewise it 〈…〉 for our sâ—lâ—es to say as Adam did The womâ—◠〈…〉 I did eat Or as the woman did The Serpent deceiued me For God doth iustly proceed to giue sentence for all that they alledged seeing they consented to sinne Neither enticing nor terrifying can excuse if a man by any meanes giue consent And therfore it is expresslie said that the fearfull and vnbeleeuing shall haue their part in the burning lake if they repent not of their sinne c. Reuel 21.8 Coaction or inforcing to an action in it selfe euiâ—l is onely then excusable when the partie coÌ„pelled hath no way yeelded to it but cleane against his will hath ben constrained to do that which he constantlie resisted to the end as if one stronger then himselfe should forcible bowe his arme and hand to wound or stabbe his deare friend But as touching Pilate his arme was strong enough to haue resisted all the force of the Iewes if he had not bowed it of himselfe Or if he had found it to weake to haue repressed them it had bene a thousand fold better for him to haue died himselfe for Christ then to haue ben their vassall to the vniust murthering of him It is true indeede that the most strong and righteous arme of the Lord had a most soueraigne and ouerruling stroke in all these things but wee speake nowe what was the
contrary examples falling within the compasse of the historie of the examination and condemnation of our Sauiour Christ before the high Priest and the Council of the Iewes they may profitably admonish vs of such good duties as haue beene specified BVt let vs now returne to those vses which we are to make more directly from the rest of the sufferings of our Sauiour Question Which therfore in the next place may the duties be the which we are to learn from that which is recorded concerning the first examination and answere of our Sauiour before Pilate Answer Wee are from the example of our Sauiour to learne to vse all wise and holy modestie in our answeres when wee are called into question for the truthes sake and that wee giue no iust occasion to the wicked why they should scorne and deride vs. Seeing our Sauiour teacheth vs that he is our King we must professe and performe all homage and subiection vnto him Seeing his kingdome is not of this world wee learne that wee are not to seeke after earthly pleasures nor to aspire after worldly honoures c. but howe we may be partakers of his heauenly and spirituall kingdome and of the ioyes and glory thereof For the obtaining whereof also wee ought to be willing to loose all the things of this life yea life it selfe if neede should so require And accordingly our Sauiour giueth vs to vnderstand that it is our dutie to heare and obey his holy and heauenly doctrine in all points and so by our obeying of his voice to shewe our selues to be of the truth Explicatiō proofe It is true For as our Sauiour saith Iohn 18.37 Euery one that is of the truth heareth my voice And for our behauiour that it ought to be wise and discrete before the aduersaries of the truth wee may perceiue it in that our Sauiour so carefully declineth that which he knewe would be had in derision of the hearers as namely if he should at the first without any caution or qualification of speech haue professed himselfe to be a King But concerning the duties here mentioned and the like we haue seene the ground and obseruation before in speaking of the titles of the Sonne of God Iesus and Christ Let vs therefore so much the more speedily passing ouer these goe forward in our present purpose Question What duties may wee furthermore learne by the silence of our Sauiour in his next examination by Pilate in the presence of the Iewes and also after that before Herod by the direction of Pilate Answer When wee heare nothing but wrathful and slaunderous accusations wee learne from the practise of our Sauiour that silence is the best answere and the rather also if the truth hath beene declared alreadie as it had beene by our Sauiour and if the seruants of GOD bee among such aduersaries as bee very subtile and captious Expli This vse doth the Apostle Peter gather from the example of our Sauiour in that he obserueth 1. Ep 2.23 that he did not contend with those that reuiled him Wherefore like as we see that our Sauiour Christ answered when it was so meet but at other times was silent so it is our dutie to intreat wisdom and discretion from the spirit of God that we may be taught by him when to speake and againe when to be silent and to hold our peace For it is not the wisest course to be most quicke and rife in answering but to be circumspect in preuenting and auoiding the least aduantage that might be giuen to the aduersaries to speake euill of the truth or of our holy profession of the name of Christ Thus then we see what vse we are to make for dutie from the most holy wise and patient silence of our Sauiour Question Now what dutie may we learne from this that our Lord Iesus Christ was reiected of the Iewes as if he had beene a more notorious malefactor then was the murtherer Barabbas Answere We are to beare it patiently though we be for Christs sake accounted the off-scouring and vilest among the people of the earth reioycing in this that we know we are so much the more acceptable to our God and that our praise is the greater before him while we walke in his holy waies Explication and proofe The example of our Sauiour is notable to this purpose For seeing he the most worthy and excellent aboue all other did beare the greatest indignitie for vs reason requireth that wee poore wretches and vile sinners ought to esteeme it our chiefe honour to be abased for him Here also from the most vnworthy dealing of the Iewes against our Sauiour we may clearely behold how extreme the hatred of the wicked is against the godly euen because of their godlines which they doe extremely hate Yea we may euidently perceiue that our superstitious wicked are more full of hatred then those that are more heathenish and profane Pilate was not so hatefull against our Sauiour as Caiphas the high Priest and the rest of the wicked Iewes were And so at this day the Turke is more peaceable toward the true Christian in his dominion then is the Pope where he hath through his vsurpation any commande The Pope also can better fauour an obstinate Iewe that denieth Christ then a faithfull and zealous Christian who with all his heart reioyceth truly in Christ and his Gospell He giueth the Iewe libertie to dwell vnder him but he wil not suffer a protestāt Christian to liue in peace if his inquisition may possibly reach vnto him Herein is the holy Prouerb true The righteous is an abomination to the wicked Magistrates also neede not thinke it amisse to learne from Pilate not to admit euery accusation which is framed against the poore seruants of God though indeed their proceedings haue need to be more vpright and constant then his was For hee though he cleared our Sauiour Christ and therein did wonderous well yet he did neuertheles punish him and so committed the greater sinne So must not the good Magistrate doe Finally as touching the false accusations of the Iewes against our Sauiour all Christians may iustly learne that it is their parts not to be ouer credulous to beleeue the wicked in their allegations against the seruants of God For it is their propertie to be most bitterly and slanderously bent against them as experience hath alwaies shewed it to be true It followeth in the holy Storie that our Sauiour yeelded himself patiently to be scourged at Pilates appointment and after that was done to be disguised in apparell and so to be as a common mockerie to the people Question What duties may we learne from this Answer We are in like manner meekely to yeelde our selues to be scourged for his sake if wee fall into the handes of like cruell aduersaries yea and to weare the yellowe cappe with papers pictured with Diuels and hel put vpon it as the manner of the Spanish and Romish persecutors is to
the testimonie of the truth of Christ such places though they be as Bethanies vnto vs for a time yet God will make them to be at the last places of passage vnto vs into heauen as this Bethania and the Mount of Oliues were to our Sauiour But leauing this let vs come to the third point that is to the persons vnto whom our Sauiour appeared this last time Question Who were they Anâ—weâ— They were the whole number of the eleuen his chosen Apostles Explication This is euident both in the end of the Gospell and also in the beginning of the Acts written by S. Luke and 1 Cor. 15 7. And it was to speciall purpose no doubt seeing our Sauiour at this time intended to make the same persons the speciall witnesses of his ascension whom he had already chosen to be the principall witnesses of his resurrection And also because he had yet some things to speake vnto them before he would leaue them To these speeches therefore let vs now come Quest Which were they Ans They were first a commandement Secondly a promise Thirdly a reproofe with a renewing of the former commaundement and promise Fourthly a blessing Explication These so many speeches of our Sauiour and his leading of them from one place to another as first to Bethania which was about 15. furlongs distant from Ierusalem as we read Iohn chap 11.18 and then vp to the mount of Oliues if so we may vnderstand that the ascension of our Sauiour was from the top of the mountaine this mountaine being but 7. furlongs from Ierusalem as the Sirian text is all sheweth that our Sauiour continued with his Apostles a good space of time But let vs come to the particular speeches And first concerning the commandement Question What was that Answer It was the same which our Sauiour had giuen them before namely that after his ascension they should keepe together at Ierusalem vntill he should powre on them the extraordinary gifts of the holy Ghost ExplicatioÌ„ This commandement being as you answere no other but that which our Sauiour had giuen his Apostles afore according as wee haue seene in the fift appearance it is here repeated againe because of the waightie and great importance of the commandement it selfe And also to helpe against the forgetfulnesse of the Apostles insomuch as they as well as we and all other were naturally easily forgetfull of the greatest and most waightie matters of the kingdome of God Thus much briefly touching the commandement now because wee haue considered of it more fully before We come to the promise Question What was that Answer The same likewise which our Sauiour had made vnto them before as hee himselfe putteth them in remembrance to wit that he would surely furnish them with all excellent gifts of the holy Ghost meete for the performance of their Apostleship Explication As the repetition of the commandement was to helpe against the forgetfulnesse of the Apostles so this repetition of the promise was to confirme and strengthen their faith in the assured expectation of the fulfilling of it in the time and season thereof And for their further comfort he telleth them that it should bee shortly accomplished euen within a fewe dayes that is as the euent declared within tenne dayes after this his promise renewed vnto them For the ascension of our Sauiour Christ following vppon the same day immediately after that our Sauiour had ended all his speeches to his Apostles which was vpon holy Thursday as wee call it the extraordinary gifts of the holy Ghost were bestowed vpon the Apostles the Lords day seuen nights after Yea and for their further incouragement to yeelde their obedience in waiting for the performance of this promise our Sauiour doth set forth the excellencie of the blessing which he minded to bestowe vpon them by an vnequall comparison of the outward Baptisme of Iohn with water and those inward gifts of the spirit which they should receiue the which he calleth metaphorically a baptizing with the holy ghost Not that our Sauiour minded to debase the baptisme or ministery of Iohn the Baptist the which surely was accompanied with great grace and so acknowledged and commended by our Sauiour himselfe for it was accompanied with faith and repentance in those whom he Baptised neither yet doth he vse this comparison as though his Apostles had receiued no measure of any gifts of the holy Ghost already for the contrarie hath beene heretofore declared but onely by way of amplification to illustrate the incomparable excellencie of those gifts which should be giuen to them according to the most gracious gratious promise of the Father for the conuersion of all the Nations of the world And this shall for the present suffice concerning the promise of our Sauiour The reproofe of the same our Sauiour is in the third place to be considered of vs. But before wee come to it it is necessarie that wee doe obserue the occasion of it Question What was that Answer The occasion of our Sauiours reproofe was that ouerbolde and vnseasonable and ignorant question which the Apostles not yet fulite inlightened demaunded of him in that they asked him saying Lord wilt thou at this time restore the Kingdome to Israel ExplicatioÌ„ That this question of the Apostles was the occasion that our Sauiour reprooued them the text is plaine And that it was both an ouerbould and vnseasonable and also an ignorant question the reproofe of our Sauiour is a sufficient proofe in euery respect But that wee be not ouerbolde and iniurious in censuring the Apostles aboue that is meet besides that you mentioned in your answere that the Apostles were not so perfitlie inlightened at this time as they were afterward let vs consider further that though through ignorance they did not yet rightly conceiue of the spirituall nature of the kingdom of our Sauiour Christ and how it was not of this world in such manner as hee had expreslie taught and euery way carried himselfe in such sort as they might as we would thinke easilie haue perceiued it Yet we may not imagine them to be so grosse as to thinke that our Sauiour should in this world set vp anie earthlie Kingdome wherein they should liue deliciouslie or exercize anie vniust or cruell tyrannie c. But wee are rather to conceiue that they thought that it should haue bene a Kingdome more wisely and iustlie ordered and gouerned and abounding with greater peace and riches and glorie then euer did the kingdome of Israel in king Salomons daies yea so farre exceeding king Salomons kingdome as the kingdome of Salomon did anie the basest kingdome in all the worlde And besides we are to conceiue thus much that insomuch as our Sauiour was now risen from the dead and that therein they began to apprehend more firmelyâ— the assurance of his godlie and diuine power and autoritie according to the doctrine which hee himselfe had lately deliuered vnto them it
authoritie in that all power in heauen and earth is giuen vnto him Thus much in the first place more generally for the most holy rule and gouernment of our Sauiour for the benefite of his church more directly Now secondly for his vigilancie in preseruing and maintaining of it Read Reuel 1 10.11 12 13 c. for our Sauiour is described to walke in the middest of his churches to haue eyes like a flame of fire c and a two-edged sword going out of his mouth c. And therewithall it may be seene in the third place by the two chapters following what wise discipline our Sauiour vseth according to that chap 3 19. As many as I loue I rebuke and chasten be zealous therfore and amend And againe in the same place that which was fourthly obserued concerning the sweet consolation and comfort which hee giueth to all those that will receiue it as it followeth in the very next verse which is the 20. Behold saith our Sauiour by his holy spirit from heauen I stand at the doore and knocke If any man heare my voice and open the doore I will come in vnto him and will suppe with him and he with me And this doth our Sauiour euen from the right hand of God as he promised that he would Iohn ch 14 18. I will not leaue you comfortles or as orphanet and fatherles children in which respect he is called an euerlasting father to his church as to his children Isai 9.6 but saith our Sauiour the king of heauen I will come vnto you And verse 27. Peace I leaue with you c. Finally that he doth all this to humble his Church and euery member therof to make all that be his wise vnto saluation and that he mindeth from heauen euen from the right hand of God to saue them it is euident in the former place of the Reuel ch 3. as it followeth in the 21 and 22. verses To him that ouercommeth saith our Sauiour I will grant to fit with me in my throne euen as I ouercame and fit with my father in his throne Let him that hath an eare heare what the spirit saith to the Churches Read also Rom 8.28 We knowe that all thinges worke together for the best c. And 1 Cor 11.32 When we are iudged we are chastened of the Lord that we should not be condemned with the world It is euident also by the expresse predictions and warrant of our Sauiour before his death as we reade Matth 25.31 c. For when the Sonne of man commeth in his glory and all the holy Angels with him c. Then shall the king that is he himselfe who is the king of his church shall say to them on his right hand Come yee blessed of my Father inherite yee the kingdome prepared for ye from the foundation of the world But of this more afterward in the handling of the next Article In the meane while that wee may now goe forward in our present argument Question What are the fruites and benefites of our Sauiours sitting in his royall soueraigntie at the light hand of God for the comfort of his Church in respect of the enemies thereof the which also as was answered are of our Sauiour accounted to be his owne enemies Answer As touching the enemies of the Church whom also our Sauiour accounteth to be enemies to himselfe First he doth most mightily bridle and restraine their furie and rage Secondly hee doâ—h most wisely defeate them in their most craftie and subtile deuises Thirdly he doth most iustly infatuate and confound them Finally he will in his wrath most fearefully cast them downe the height of their pride to most we full destruction for euer and euer Explication and proofe That he will do so that we may speake of the last part of the answer first we may perceiue it plainly by his own description of his last iudgement Mat 25.41 For then shall be that is the king as before verse 34. say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his Angels Yea we may perceiue it by a reason of no small amplificatioÌ„ For insomuch as there it appeareth that according to the saying of the Apostle Iames there shall be iudgement mercitesse to them that shewe no mercie how much more heauie may we thinke shall the iudgement of them be who giue themselues to all malitious practises of crueltie against the poore Saints and holy Church of God Reade also to this ende Matth 21.33 c. the parable of the housholder who planted a vineyard c. then let it out to husbandmen and so went into a strange countrie c. The which husbandmen when time of fruite came denied him fruite abused his messengers and at the last slewe his owne Sonne whom he sent vnto them Now of these wicked husbandmen what iudgement the Lord of the vineyard should giue our Sauiour leaueth it as a matter easie for euery man to iudge And they who heard the parable could not but say though at vnwares they read their owne doome against themselues He will cruelty destroy these wicked men and will let out the vineyard to other husbandmen who shall deliuer him the fruites in their seasons And chap 22.1 c 6 7. we read the like application of the parable of the marriage of the kings Sonne For as touching those that despised the marriage feast and mifused the messengers and slewe them the king hearing of it was wroth and sent forth his warriers and destroyed those murtherers and burnt vp their citie And againe our Sauiour vse h another parable to the same purpose chap 25 14 c. and Luk. 19.12 c. vnder the similitude of a certaine noble man who going into a farre countrie to receiue for himselfe a kingdome and so to come againe Who called his tenne seruants and deliuered them his goods c to occupie till he should come againe But as the parable saith they hated him and sent an ambassage after him saying wee will not haue this man to raigne ouer vs c. The conclusion of the parable is this that the king hauing receiued his kingdom and returning againe contrary to the desire of these rebells he giueth commandement that those his enemies which would not that he should raigne ouer them should be brought and slaine before him And for vs to speake the truth how should it be in any equitie that any of those who either heretofore haue most vily profaned and blasphemed the most holy prophesie or kingdom of our Sauiour Christ as the Iewes and Gentiles did while he was vpon the earth or shall at any time doe the like in despising his holy word and Sacraments c. but they must of necessitie one day knowne and feele from the sword and balance of Gods diuine iustice how grieuous a crime and what the price of it is All this is agreeable to the holy
Deuill is iudged to wit for the benefit and safety of all that shall truly beleeue in our Sauiour Christ Thus therefore they that will not to their benefit beleeue in our Sauiour nor giue glory vnto him exalted to the right hand of God they shall well know one day what as the Prophet Isaiah speaketh the high hand of the Maiestie of God meaneth to their seuere punishment chap. 26.10 11. A King here vpon earth as wee all know will not indure that any of his subiects shall dishonour such a one as hee hath thought good to set vp in any speciall high place and dignity specially if it bee in the next place to himselfe in the honour of his kingdome and shall we thinke that God will indure that our Lord Iesus Christ whom hee hath most worthily and resolutely set at his right hand shall be dishonoured of any creature no not of the Kings and Princes of this world and the contemner of him whosoeuer he be to escape vnpunished It is against all both reason and duty yea euen againsst common sense that any should thinke so Nay rather let vs well assure our selues as the truth will plainely informe vs that seeing our Sauiour did iustly reproue his Disciples for that they were of little faith in beleeuing in him while he remained yet in this weake and base estate of his humane nature heere vpon earth much more worthie shall wee bee of reproofe if now after his most high aduancement euen in his humanity wee should be found not onely weake in faith but euen altogether void of faith and of euery good duty fruit thereof Wherefore casting away all vnbeliefe and euery discomfort and disobedience thereof let vs settle our hearts most cōfortably to beleeue with all humblenesse of minde to submit our selues vnder the mighty hand of this our most glorious King and Sauiour Beliefe in God the Sonne who shall come from heauen to iudge both the quick and the dead Alwaies remembring The groūd of the Article that the onely way to exaltation is by this humilitie and obedience of faith which we speake of according to our Sauiours owne doctrine Luke chap. 14.11 and chap. 18.14 And as Peter the Apostle of our Lord Iesus Christ teacheth vs also 1. Epist chap. 5. verses 5 6. Verily if wee should seeke for our Sauiour Christ at the right hand of God and not trace him out by the footesteppes of his most low humiliation here vpon earth and so from his death to make his resurrection and ascension as it were for a ladder to goe vp by step after steppe we should neuer finde him there for our comfort Finally let neither any olde sort of heretikes such as the Seleucians are said to haue beene who vtterly denied this Article cause vs any way to doubt of it or to call it into the least question nor any new Vbiquitarians whether Transubstantiatours or Consubstantiatours draw vs aside either from the true sense or from the right vse and comfort of this so holy and heauenly an Article of our christian beliefe Beliefe in God the Sonne who shall come from heauen to iudge both the quicke and the dead ANd thus hauing seene what our Sauiour Christ hath done and suffered for vs heretofore and likewise what hee hath obtained for vs what he doth still for vs at the right hand of God and so will continue to doe for vs euen to the end of the world let vs now come to consider what he will doe hereafter at the end of the world for the full perfiting of all things to the full redemption and saluation of the whole Church Question What is that What will he doe How doth it follow in the Articles of our beliefe It followeth thus from thence shall he come to iudge both the quicke and the dead Answer Explication In this Article we haue to obserue these two things First the place from whence our Sauiour shall come that is from heauen euen from the right hand of God whether be is ascended And secondly we are to obserue the end of his comming which is as the article it selfe expresseth to iudge both the quicke and the dead There are diuers other things beside these to be obserued also in the through consideration of this article as we shall perceiue from the ground and warrant of it in the holy Scriptures Question What ground therefore and warrant of holy Scripture can you alledge for this article Answer We haue it in so many words well neare as it is set downe in our Creed Act. 10. verse 42. where the Apostle Peter is recorded haue said thus God hath commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a iudge of the quicke and the dead This indeede is one very good and almost in expresse words a full ground of this Article Explication Wherein also let this be specially obserued of vs that the holy Apostle affirmeth that God hath commanded that it should be earnestly and diligently taught vnto his people and therefore consequently that euery one of his people that hath vnderstanding may easily perceiue that this is his duty diligently to heare and regard this doctrine of this article as well as of the rest Let vs therefore stirre vp our selues to vse all good and holy diligence in our preparing of our selues both to the preaching and also to the hearing of the same And to the end wee may consider of this holy article as fully as we haue by the grace of God gone through the former let vs hold the same course both concerning the ground and also all other points And namely concerning the ground let vs not only looke vnto such holy Scriptures The danger of not beleeuing this Article as doe more briefly mention the substance of this article but also those which doe most historically largely lay it forth vnto vs with all the holy circumstances thereof For this we are to vnderstand as a further reason to stir vp sharpen our diligence that in regard of the weightines of this article it is very often repeated in the holy Scriptures not onely in the new Testament but also in the olde though not so fully and plainely as it is here in the new Touching the old Testament that one testimony of the Apostle Iude mentioned in the new Testament where he writeth thus ver 14 15. Enoch also the seuenth from Adam prophesied of such that is so say of such as were like to Caine Balaam Core saying Behold the Lord cōmeth with thousands of his Saints to giue iudgment vpon all men and to rebuke all the vngodly among them c. This one testimony I say may be as a holy commentary vnto vs that the Church of God euen frō the beginning were made acquainted with this article of our faith concerning the last generall iudgement of God and that all the threatnings
But they doe well to dispute the matter now prouided they would speedily moderate and determine the question well before the time of the account here spoken of doe come For assuredly then the terme will be out and no further day granted for any disputation about the matter And happie shall they be that shall turne all their care to practise that vsurie which our Sauiour hath commended as being the onely lawfull and blessed vsurie which bringeth sound and durable gaine with it euen to as great abundance may be desired For to him that hath saith our Sauiour shall be giuen and he shall haue abundance when as on the contrarie that shall be taken away which the vnprofitable seruant refuseth to make any vse of Thus much of this parable as it is recorded by Saint Matthew Wherevnto as was said that other in the 19. chap of S. Luke accordeth touching the substance and scope of it As for the circumstances often seruants answerable to the number of the 10. virgines in the former parable of the Mina or pound a great deale lesse summe of mony giuen to euery one in stead of the talents in diuers proportions deliuered to the rest they doe nothing preiudice the same substance and drift of either parable No more doth the diuerse proportion of the gaine or diuerse measure of the reward This onely is to be materially obserued in Luke which is not set downe in Matthewe that the noble man going into a farre countrie was hated of his Citisens who after his departure rebelled against him though all in vaine For at his returne the noble man doth execution vpon all those rebells Euen so shall it bee at the ende of the world None of those that refuse to submit themselues to the regencie and gouernment of our Sauiour Christ here in this world shall escape his reuenging hand according to the conclusion of the parable in these wordes Moreouer those mine enemies which would not that I should raigne ouer them bring hither and slay them before me The Lord Iesus himselfe will see the execution done vpon all those that rebell against him and his Gospell by the ministerie of his holy Angels immediately vpon his sentence iudgement pronounced against them at the last day Mat 13.41 42. and verses 49.50 The consideration of all these things must needes be of great force to awaken all that shall duly weigh and beleeue the wordes of our Sauiour to bee faithfull and true to be continually watchfull that at the last iudgement they may be found good and faithfull seruants to God And I doe hartily pray God that the same good effect may be wrought in our hearts who haue heard these things thus plentifully laide forth vnto vs and that also in so great varietie of perswasion as our blessed Sauiour hath in wonderfull desire of our saluation commended the same vnto vs that whether we dye before his comming or liue till his comming wee may be found such as wee ought to bee For as hath beene often saide it commeth all to one reckoning in effect whether wee liue to that day or no. For as wee dye now so shall we be found then either iust or vniust true beleeuers or hypocrites Wherefore seeing our death is as vncertaine to vs how soone it shall be to euery one of vs for our parts as the comming of the Lord shall be to the whole world let not any of vs stop our eares or harden our hearts against the gracious warning which is giuen vnto vs. And the rather because though the day of our death is not farre off when it is at the furthest yet we haue experience by the sodaine deaths of many that it may be nearer then we can thinke For sometime as we see the summons and arrest and the execution of death come all at once vpon others And why may not death vse the like expedition in the cutting off of our dayes It may fall out so for any thing that any of vs doe knowe Let vs therefore I pray you euen all and euery one of vs let vs I say watch that none of vs may at any time be taken vnprepared to our destruction but that we may be in a readines to meete the Lord with comfort to our eternall saluation Amen And thus farre for the ground of the Article of our faith concerning the comming of our Sauiour to iudge both the quicke and the dead out of the holy Euangelists both for the time thereof and concerning the signes so farre as they may bee discerned of vs and also touching the place from whence and whither he shall come and in what manner he shall shewe himselfe and who they are whom he shall iudge Moreouer wee haue herewithall seene diuerse of those vses both for comfort and also for dutie which we are to make from the doctrine and faith of this Article Wherein though we haue somewhat broken our order to the end we might not breake the course of our text which is more to be regarded then our order yet if neede be we shall very well salue it againe because by how much we haue as it were increased the burthen here wee shall goe away the lighter and make the more expedition there IN the meane while let vs proceede to that which followeth and that also in as good and commodious a course as wee may attaine vnto touching the order of our Sauiours proceeding in the execution of his last iudgement euen as he himselfe hath likewise foretold and described the same This followeth in our text of the Euangelist Matthew from the beginning of the 31. verse to the end of the chap Let vs heare the words of our Sauiour Question Which are they Answer 31. And when the Sonne of man commeth in his glory saith our Sauiour and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shall be gathered all nations and he shall seperate them one from another as a shepheard seperateth his sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the King say to them on his right hand Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world 35. For I was an hungred and yee gone me meate I thirsted and yee gaue me drinke I was a stranger and ye lodged me 36. I was naked and ye clothed me I was sicke and yee visited me I was in prison and ye came vnto me 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when saw we thee a stranger and lodged thee or naked and clothed thee 39. Or when sawe we thee sicke or in prison and came vnto thee 40. And the King shall answer and say vnto them verily I say vnto you in as much as ye haue done
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
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
in the other Câ—eeds of Athanasius and the Nicene Counsell we beleeue in one God who is the father almighty c. And we worship one God in Trinitie Trinitie in vnitie Neither confounding the persons nor diuiding the substance c. as we are further to consider afterward Question BVt in the meane while what ground of holy Scripture can you alledge that God is one onely true God Answere The 35. ver of the 4. ch of Deuteronomie in these wordes The Lord is God and there is none but he alone And ver 39. Vnderstand therefore and consider in thine heart that the Lord hee is God in heauen aboue and vppon the earth beneath there is no other And in the 4. ver of the 6. chap. Heare ô Israel the Lord our God is Lord onely ExplicatioÌ„ proofe Thiâ— being a chiefe and principall ground of all faith and true godlines it is is euery where most plentifully testified in the holy Scriptures Of the which testimonies it shall be to good purpose that we doe set down some more And first we wil begin with the words of God himselfe Deut. ch 32.39 Behold now saith the Lord that I euen I am he and that there is no God with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of my hand Likewise Isaiah 42 8. ch 43 11 12 13. I euen I am the Lord beside me there is no Sauiour c. You are my witnesses saith the Lord that I am God And in many other places of the same Prophecy ch 44 6 ch 45 5. I am the Lord there is no other there is no God beside me The same is repeated six times in that ch The often repetitioÌ„ sheweth that we haue need to be often earnestly put in mind of it to the end it may be firmly rooted in our hearts To this truth principle of our faith do the seruants of God euery where giue witnes As 1. Sam. ch 2. v. 2. There is none holy as the Lord saith Hannah in her holy thanksgiuing yea ther is none besides thee and there is no God like vnto our God And Psalme 18 31. Who is God besides the Lord And who is mightie saue our God And Ps 83.18 Iehouah is alone euen the most high ouer all the earth And Ps 86 10. Thou art God alone And Nehemiah 9.6 Thou art Lord alone And 1. Cor. 8 4. There is no other God but one Yea 2 Kings 5.15 This testimonie is drawne from Naaman the Syrian in experience of Gods gratious power in the cure of his leprosie Behold saith he now I know that there is no God in all the world but in Israel His meaning is that they onely professed the Religion of the true God the onely God of all the world There are many more testimonies but we will ende with that of our Sauiour Christ Iohn chap. 17.3 This is life eternall to knowe thee the onely true God c. As touching the name of God attributed to the Gods of the Heathen in the holy Scriptures that is but according to the abusiue speech of the heathen and for a refutation of their heathenish error And when it is ascribed to Angels or men it is not to be vnderstood properly but in respect of that speciall dignitie and power which God hath as it were lent them aboue others c. Let vs now proceede Shew likewise from what ground of holy Scripture you haue bene taught that it is euery Christians dutie to beleeue in this our one onely true God Question What proofe haue you for it Answere Our Sauiour Christ admonisheth his Disciples to haue faith in God Mark ch 11. v. 22 ExplicatioÌ„ proofe The words of the greeke text are Haue ye that is see that ye haue the faith of God but in the selfe same sense according to the Syrian translation Let the faith of God be in you Our Sa Chr calleth it the faith of God because he requireth his people to beleeue in him for that all faith placed any other wher is vtterly profane wandring vaine Yea like as we saw eueÌ„ now that God by his holy spirit gaue Naaman the Syrian grace to beleeue in God from the experience of his gracious power manifested vppon him in his miraculous cure so doth our Sa Ch from the example of the fig-tree dried by the power of his diuine word instruct his Disciples to gather an argument for the strengthening of their faith to beleeue in euery word of God and principally in his promise touching euerlasting saluation According to that of wise Agur. Pro. 30.5 Euery word of God is pure he is a shield to them that trust in him Question Haue you any other proofe that it is the dutie of the people of God thus to beleeue in him Answere In the 62. Psal we haue not onely the doctrine but also the practise set forth vnto vs by a very notable and liuely example Question Rehearse you the words of this Psalme which are they Answere Yet my soule keepeth silence vnto God Or as we may read it in the Hebrew text thus My soule quietly resteth or reposeth it selfe onely in God saith the holy Prophet for of him commeth my saluation He onely is my strength and my saluation and my defence I shall not much be moued Yea he repeateth the same words againe to shewe his singular affiance placed onely in the Lord. And then hee doth with like earnestnes from the experience of his owne comfort exhort and incourage all other the people of God to doe the like saying Trust in him all ye people powre forth your hearts before him Selah Explication and proofe This Ps is very notable no lesse for the wisdome then for the earnestnes of the holy Prophet to this purpose as was made plaine from the interpretation thereof In the which it was more largely declared then now time will suffer to be repeated that the faithful seruant of God reioiceth in that victorie which through the grace of God he had obtained against his troublesome temptations in that he did bid silence as it were to his soule against all impatient murmurings by a quiet attendance vpon Gods mercy In the same confidence also he triumpheth against his aduersaries Neuertheles because he felt his naturall infirmitie and corruption still present with him he doth together with this holy and triumphant reioycing admonish his soule to continue still in silence to God and in a quiet resting vpon him whithout wearines in waiting And thus this first part of the Psal vnto the 8. v. doth very liuelily represent vnto vs the nature of faith which continually animateth it selfe to a holy strife and resistance against the temptations of the flesh the world and the diuell For the beleeuing man is not to be imagined to be as one altogether at rest and as one rowing at pleasure in a still and calme
God ought to be of good courage for the truth and to vse all holy boldnes in doing of their duties Yea euen women though naturally most subiect to feare and discouragements they ought to bee of a good and chearefull heart in all well doing not beeing afraide of any terrour no not from their most churlish husbands c. 1. Pet. 3.6 Read also verses 13.14.15.16 c. See the practise of this Psalme 42.5 c. 9. Why art thou cast downe my soule c. I will say vnto God who is my rocke c. And Psalme 43.1.2 c. Iudge me O God c. For thou art the God of my strength c. And Psalm 46.7.11 The Lord of Hostes is with vs c. The contrarie faint-heartednes is reprooued Ierem. 9.9 Yea and grieuously threatened both there and also Reuelation chapter 21.8 The fearefull and vnbeleeuing c. shall haue their part in the lake that burneth with fire and brimstone which is the second death And that the due consideration of the almightie power of GOD is an argument of great strength to incourage to all good dutie wee may profitably see it by some instances namely 2 Corinthians 9.7.1 Where the Apostle vseth it for a speciall reason to perswade the Corinthians to the exercise of liberalitie The Danger of not beleeuing For God saith hee is able to make all graces to abound towards you that yee alwaies hauing all sufficiencie in all things maye abounde in euerie good worke And by the same reason a Prophet sent of God to King Amaziah perswaded and preuailed with the King to lessen his Armie and to loose a great summe of money which hee had allreadie defrayed about the leuying of it God hath power saith the holie Prophet to helpe and to cast downe And againe The Lorde is able to giue thee more then this 2. Chron 25.7.8 c. The same reason is of like strength to incourage the faithfull to euery other good dutie if it be duely pondered and weighed Finallie that it is our duetie in all things to humble our selues vnder the mightie hand of God Read 1. Pet 5. verse 6. Humble your selues vnder the mightie hand of God saith the Apostle that hee may exalt you in due time For as it is in the verse before that and likewise as wee read Iames chap 4. verse 6. God resisteth the prowde and giueth grace to the humble Thus much for the dueties Question NOwe last of all what is the danger of not beleeuing in the Almightie power of God our heauenlie Father and of not trembling at his iudgements nor submitting of our selues vnder his mightie hand Answere Without Faith in the Almightie power of God wee cannot possiblie truely beleeue any of those workes of God to haue beene wrought by him or which are hereafter to bee wrought by him to the working whereof an Almightie power both was and is allwaies necessarie Neither can wee possiblie be established with sound and stayed comforte in our owne hearts but contrariwise wee shal be ouerwhelmed and confounded with euery vaine feare Yea so as the shaking of a leafe or any like sodaine though a small noise shall terrifie and dismay vs specialâ—ie in a time or place of any great danger and in the darke or deade of the night Explication proofe So indeed we read Leuit 26.16.17 The Lord threatneth vnfaithfull and disobedient persons that he will appoint ouer them fearfulnes to wit as a Tyrant to vexe them c. And that they shall flee when none pursueth them And againe verse 36. that he will send euen a faintnes into their heartes in the lande of their enemies and that the sound of a leafe shaken shall chase them and that they shall flee as fleeing from a sworde and that they shall fall no man pursuing them c. Likewise Deuteroâ—omy 28.65 The Lorde saith Moses shall geue thee a trembling heart Read also agreable to this Psalm 14.5 They shal be taken with feare And Psalm 53. â— There they were afraide for feare where no feare was Yea not onely the wicked but sometimes the children of God themselues for want of fâ—ith or â—t the least through the weakenes of their faith are thus terrified with small and sodaine causes of feare as Peterat the speach of a maide c. The ground or cause of this fearfulnes no doubt is the want or weakenes of faith in the Fatherlie and powerfull goodnes of God And therefore it is that the Prophet Isaiah doth so peremptorilie tell Ahaz and the people of Iudah whose hearts were mooued for feare of the Aramites as the trees of the forest are mooued with the winde that Surelie if they beleeued not they should not bee established Isai chap 7.1.2 c. 9. For want of this Faith wee reâ—de a fearefull example of Gods iudgement vppon a noble man in Israell 2. Kings chapt 7.1.2 Reade also verses 19.20 And I beseeche you howe should wee beleeue firmely and without wauering that the whole worlde was at the beginning created by God the Father of nothing if we doe not beleeue in him as in the Almightie Likewise also how shall wee possiblie beleeue the Resurrection of our owne bodies and of the bodies of the thousand thousands of those that haue died Beliefe in God the Father maker of heauen earth and shall dye and rot away or otherwise be consumed The grouÌ„d and meaning and brought euen almost to nothing vnlesse we beleeue in the almightie power of our God And how shall wee vndoubtedly looke for a new heauen and a newe earth after the resurrection and that the power of the Diuell shall bee vtterly and for euer ouerthrowne if we doe not beleeue in the almightie power of God Yea in the almightie power of God our heauenly Father The Sadduces not considering nor beleeuing this almightie power of God could not beleeue the resurrection of the dead Yee erre saith our Sauiour Christ not knowing the Scriptures nor the power of God Finally to the establishing of the hearts of the children of God these two the power of God and the mercy of God must goe linked together and accordingly bee apprehended and beleeued of the faithfull euen as to the terrour of all infidelles and vngodly ones the fearefull iustice of God shall be armed with his infinit power and so shal for euer confound them all To God therefore almightie and euerlasting yea euen to GOD our most gracious and mercifull Father bee all praise and honour and glory Amen Amen Beliefe in God the Father maker of heauen and earth LEt vs now come to the doctrine of creation the which is of all other the first and the same also a most notable manifestation of the almightie power of God And first what ground of holy Scripture haue you that this worke of Gods Creation being most outward and sensible should neuerthelesse be a matter of faith For faith is described to be of things that
of all the workes of Gods creation against all such as speake euil of any one of them to any the least reproch and â—â—shonour of his most holy and reuerend name Finally Faith concerning the workes of Creation and the comfort of them teacheth all true beleeuers to humble themselues vnfainedly before God the most gratious and almightie Creator of them ExplicatioÌ„ and proofe Here againe let vs call to mind that of duties belonging to God in respect of his works of Creation Some pertaine to iudgement other to affection some to speach and some to the actions of life Now that it is our dutie first of all to esteeme of all the workes of Gods creation very reuerendly yea euen of those that bee the least and basest of them in comparison of other it standeth with verie good reason in so much as the same God who made thee one hee made the other also Hee that created the greatest created also the least the basest as well as the most noble the most deformed as wee account deformitie as well as the most comely and beautifull as wee esteeme of beautie they haue all one and the same Author and Maker And therefore well may wee reason for the honour of the workes of Gods creation as the Apostle Iames doth for the authoritie of euerie commandement of the lawe because one God and Law-giuer gaue them all Chap 2.11 Reade Psalme 104.24 and 1.39.14.15.16.17.18 Read also Prou. 6. ver 6.7 c. and chap. 30.24 c. Yea and the Lord hath of purpose put a difference betwixt creature and creature that the excellencie and beautie of the one might the rather appeare by comparing it with the other the lesser with the greater the weaker with the stronger the slower with the swifter the lighter with the heauier the colder with the hoter c. And all this the Lord would haue so for a more perfect declaration of his manifold diuine wisedome according to that Psalme 104.24 O Lord how manifold are thy workes In wisedome hast thou made them all the earth is full of thy riches c. Reade also Romanes 1.19.20 c. Acts. 17.24 c. For euen to this end God made the world and all thinges therein that by the creation thereof his eternall power and Godhead being considered in his workes might be made manifest to all men that they might seeke him yea and sensibly finde him c. And thus also it is plaine that it is our dutie to glorifie and praise God in all his workes according to that notable admonition which wee reade Iob chap. 36.24.25.26 Remember that thou magnifie his worke which men behold All men see it and men behold it a farre off Behold God is excellent c. And according to the generall exhortation of the 148. Psalme where all creatures are stirred vp to praise God euen in this respect that they are his creatures Reade also Reuelation chap. 14.7 the exhortation of the holy Angell there And the rather are wee thus to glorifie God in his creatures because they being the workes of his hands doe make the difference betwixt him and all false Gods Ier. 10.16 and Acts 17.23.24 c. Wherefore according to the third branch of the answere it is further manifest that as we must for our owne parts esteeme reuerendly of all the works of God and accordingly glorifie his name therein yea in such manner that euen those that are pudenda and a cause of shamefulnes and blushing to vs by reason of our sinnes ought to be accounted honourable as they proceede from the most wise and iust God so must we haue care to cause others as much as lieth in vs to doe the like For who looking vpon the Frogge or Caterpiller or little Flie or poore disdained Lowse but so soone as he remembreth that God did euen by these his creatures confound one of the proudest and cruellest Kings and people of the world euen the Egiptians Who I say considering this can but praise God in this respect that God should by such base and contemptible creatures worke so glorious a worke According to that Psalme 78.45.46 c. 105.29.30.34.35 And as wee must of dutie speake honourably of God for them so may wee not indure to heare any thing spoken to the contrarie dishonour of his most blessed name Well haue the Ministers of Gods word as wee reade in ancient record zealously reprooued and condemned those blasphemous heretikes who haue ascribed any part of the worke of Gods creation to the Diuell such as the hereticks called Paternians Eâ—â—omians and Ethicoprucopta are reported to haue beene who feared not to affirme that the inferiour parts of the bodies of â—â—en and women are the worke of the Diuell Likewise well haue they reproued and condemned the Heretikes called Seuâ—riani who condemned wine as not being a creature of God And with them well also haue they condemned the Marcionites who accounted this whole world to be a worke vnworthie to be ascribed vnto God The like reproofe and zealous condemnation is to be continued and maintained of all faithfull Ministers of the holie word of God and of all faithfull Christians against the same and all other the like blasphemous maligners and railers against any of the workes of our God God himselfe no doubt will take our parts heerein and iustifie himselfe against all their blasphemous derogations Theater of Gods iudgements chap. 31 Concerning Blasphemers M. Perkins Expâ—â— Syâ— speaking of Gods Omnipotency Mornaeus cap 11. de Verit Religionis Act Mâ—â—u in his collection of Gods seuere iudgements against Blasphemers a little before the end of the Booke whatsoeuer they may bee And verie worthily also haue other the good seruants of God to the same ende recorded the iust iudgements of God against such lewde and wicked persons from time to time Against some for reproching his thunder and against other for other their diuellish and licentious calumniations and contempts And namely right worthily is it recorded against a King of Spaine Alphonsus the ninth that hee bare his punishment from the iust hand of God because hee presumed to say that if hee had bene at the creation hee could haue disposed of the worlde in a better manner then now it is Reade the notable admonition of M. Foxe to beware of blaspheming of Gods wisedome or workes any way from an example of a fearfull iudgement of God vpon a Girle about 12. yeeres olde The graue Father vpon a speciall occasion maketh a verie notable and large admonition worthie to be diligently read attended and obeyed of all that shall reade the same The which for their sakes who haue not that booke yea and to the ende that such as haue the booke may yet haue so necessary and worthie an admonition more neere hand and in their present view I will not thinke it tedious to copie out at large both it and the occasion of it as the godlie Father himselfe hath set it downe The
in God so to doe though it be wicked and vniust in men And secondly we must dulie consider the manner of Gods working which is not by impulsion but by leauing the wicked to themselues and by giuing them ouer to the power of the Diuell and all to this end that he may take iust vengeance for former sinnes And thus it is iust with God to punishe one sin by another But as touching all other things God doth not onely order and dispose them but he doth likewise effectuallie and originallie worke them all Hee worketh great and strange things that all flesh might learne to feare be-before him He sendeth hard things to trie our faith and patience He worketh small things to shew vs the infinitenes of his power and wisedome and that thereby wee might the rather discerne the greatnes of the greater of his works He causeth many defects in nature that we might by the defect the rather acknowledge his fulnesse and sufficiencie in those that be perfecter He maketh many monstrous things to admonish vs of the benefit of a right and orderlie shape Hee maketh some fooles and blinde c that wee may know from whence wee haue our sight and wisedome c Hee maketh some men light and ridiculous to trie our grauitie and that we might learne to auoide the scurrilitie that is in our nature c. Thus from the greatest thing to the least of all that is not in the owne nature simplie sinne God hath not onely his ruling but also his actiue and working hand euen from the Elephant to the little flie as well in prouidence and gouernment as in Creation as was obserued before in the doctrine therof This while some haue not aduisedlie thought of they are iustlie reprooued of the more sound defenders of Gods holie prouidence Not onelie that heathenishe and ouer-wise Plinie Natur hist lib 2. ch 7. who thought that if an vniuersall prouidence should be acknowledged in God it must needes breede him ouer-much trouble and put him to many base seruices but also they haue reproued and not without cause Ierome a learned and renoumed Christian for that hee hath negligently let fall some thing Hieronim in cap 1. Hab sauouring of the same vaine erroneous conceit as if God were to be thought of as one not regarding small matters or base creatures But alas this is the basenes of their owne conceipt and at the best an ouer-curious feare of a causelesse dishonour to be put vpon the Lord. For I beseech you shall wee suppose that either the Prince of a countrie is employed in base busines because hee ordereth not onely the greater matters at the Counsell table but also all mechanicall and hospitall busines for the well vsage of the poorest creatures vnder his gouernment Or shall we say that the chiefe Magistrate or Maior in a citie is baselie emploied when he taketh order for the cleansing and keping sweet of the channelles of the citie and for the carying out of the draught at the fittest times with the least annoyance that may be Nothing-lesse It is so much the more to their honour by howe much they shall stoope downe more lowe and for the common benefit of the nation or citie shall after a sorte forget their honour c. So then yea infinitely much more is it to the honour and glorie of God in that notwitstanding he is the most high and excellent yet he abaseth himselfe to beholde the things both in the heauen and in the earth according to the excellent obseruation of the holie Prophet Psal 113.5.6 Yea euen to the mustering of the Flies c against Pharaoh king of Egipt Psalm 105.31 c. Thus then glorifying the name of the Lord in all things wee must not exclude the holie prouidence no not from the least thing Yea and euen touching the most wicked outragious and strangest confusions that at any time breake out in the world through the practise of the wicked they doe so much the more illustrate the most wise and Almightie prouidence of God in that he turneth all to a quiet calme and setteth things in better order againe then they were before Say therefore vnto God as we are exhorted Psalm 66.3 c. How reuerend art thou in thy workes through the greatnes of thy power shall thine enemies be in subiection vnto thee c. Read also Ierem 5.23.24 and chapt 10.6.7 c. Fourthly that former experience the present sense of Gods mercie ought to incourage vs to be in comfortable expectation of a good issue it may appeare from the nature of faith in regard wherof the Prophet Isaiah saith Hee that beleeueth shall not make hast Isai 28.16 And ch 30.15 Thus saith the Lord God the holy one of Israel In rest and quietnes shall ye be saued in quietnes and in confidence shal be your strength but ye would not But Psalm 112.7 It is said of the righteous man that is of the true beleeeuer louing and following righteousnes that hee will not be afraide of euil tidings for his heart is fixed and beleeueth in the Lord. Let vs heere remember againe the gratious issue which God hath vsuallie giuen to his seruants in bringing them out of their troubles to Ioseph Dauid Iob c. And that comfortable Prouerb vpon so comfortable an occasion In the mount will the Lord prouide And 1. Corin 10.13 God will not suffer vs to be tempted aboue that wee are able but he will giue the issue with the temptation that weâ— may be able to beare it Read also Isaiah 51.12.13 I euen I am hee that comfort you What a one art thou that thou shouldest feare a mortall man c. And Matth 10.28 and Luke 12.4.5 I say to you my friendes be not afraied of them that kill the bodie c saith our Sauiour Christ. That in prosperitie it is our dutie to prepare for aduersitie Read Eccles 7.16 and Hebr 13.3 Remember them that are in bondes as if yee were bound with them c. Note Two extremities are to be auoided accoâ—ding to that Pro 3.11 and Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Read also all sottish neglect of Gods corrections condemned isai 42.25 and Hosea 7.9 Read also Eccl 7.16 That in aduersitie wee ought patientlie and meekely to submit our selues vnto it whatsoeuer it be as knowing it to be the hand of God it is according to that Amos 3.6 Shall there be euill in a citie and the Lord hath not done it And Lament 3.38 But for our dutie of patience and meekenes in the bearing of our aduersitie call here againe to minde the comfortable exhortation of the Apostle Hebr 12.5 Read also Leuit 10.1.2.3 Nadab and Abihu the sonnes of Aaron were deuoured by the fire but Aaron held his peace And 1. Sam 3.18 It is the Lord saith Eli Let him doe what seemeth him good And 2. Sam 15.26 If the
contradiction that our Lord Iesus Christ the Sonne of God is both God and man in one onely Person of a mediator betwixt God and man For so it is necessary for our saluation as may be euidently perceiued by that which hath beene said alreadie Question But what is the reason why he that is our mediator to God must be both God and man in one Person Answere The reason as I haue beene taught is for that if he had not beene man he could not by his sufferings haue satisfied the iustice of God who in his iustice was to punish that nature which had offended him And if hee had not beene God hee could not for one moment haue endured that intollerable burthen of the wrath of God which hee must of necessitie endure that was to make satisfaction for our sinnes Neither could he in so short a time as he suffered haue made a full and perfect satisfaction for vs. Neither could hee haue vanquished our so mightie aduersaries as Sinne Death Hell and the Diuell are Finally hee could not haue purchased and atchieued the crowne of euerlasting happines and glorie for vs most vnworthy and miserable sinners if he had not beene in our nature Immanuel that is God with vs for vs euen very true God and eternall life it selfe Explicatiō and proofe It must needes haue beene so indeede For insomuch as there is no Sauiour that can saue with an eternall saluation but the Lord God the eternall Iehoua as God himselfe often affirmeth and namely Isai 43.11 Neither is there any other name in heauen or in earth whereby we can be saued but by our Sauiuor Christ Act. 4.12 It must therefore follow that our Sauiour and Mediatour betwixt God and vs must needes be God And that euen because as was touched before the most high and infinite merit of the sufferings of our Sauiour and consequently all the most worthie and mightie effects thereof doe depend vpon it as may easily bee perceiued by calling to minde that which is written Act. 20.28 Likewise Colos 1.12 13 14 c. and chap. 2.8 9 10. and Heb. 7. the whole chapter and Reuel 5.2 3 4 5 c. 9 10 c. None was found worthy to take the booke and to open the seales thereof but onely our Sauiour who alone was killed and who alone hath redeemed vs to God by his blood c. And for the same cause it was that the Sonne of God did not take the nature of the Angells but the nature of man as it is expresly obserued Heb. chap. 2. verses 14 15 16 17 18. Reade also Matth. chap. 1. verse 23. The Angell sent from God to Ioseph saith They shall call his name that is the name of the man childe to bee borne of the Virgine Marie Immanuel the which as the Euangelist obserueth is by interpretation GOD WITH VS Thus therefore it behooued that onely the Almighty God in the fraile nature of man should be a meet sufficient Mediatour and Sauiour for vs. And thus I trust that by the grace of God we haue had a sufficient declaration of the meaning of these wordes of our beliefe In Iesus Christ the onelie Sonne of God our Lord. NOW that wee may goe forwarde let vs come to the promise where-vnto our faith is to looke for the support and stay of it in this so necessarie a point The Promise Que. What promise therefore haue we in the holy Scriptures that the Son of God both God and man being anointed of God to be the Christ and a Sauiour and the Lord ouer his Church shall be our Lord and Sauiour a Prophet high Priest and King vnto vs to saue vs and so many as shall truly beleeue in him Answere We haue the promise hereof euen from the beginning of the world immediately after the fall of mankinde a◠hath by another occasion been answered before out of the third chapter of Genesis Where God himselfe saith The seede of the woman shall breake the Serpents head Explication and proofe This seed here spoken of in way of prophetical promise is no doubt Christ the Sonne of God whom now we speake of according to that of the Apostle Paul Gal. ch 4. verse 4. When the fulnes of the time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of Sonnes So that here wee haue both the most ancient and as we may say the primitiue promise of the Gospel and there-withall also the performance of it in the due and proper season appointed therevnto by God himselfe who onely is the vndoubted and most faithfull Author of it Moreouer the Angells interpretation of the name Iesus giuen to the Sonne of God by the commandement of God himselfe as we haue seene before containeth a promise of saluation to the whole Church by him Matth. 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes Reade also Isai 49.6 It is a small thing saith the Lord that thou shouldest be my seruant to raise vp the tribes of Iaakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest be my saluation vnto the end of the world That is ouer the whole earth both to Iew and Gentile There are many such testimonies And yet further all the anointed and consecrated high Priests Prophets and Kings of Iudah and Israel before the comming of our Sauiour Christ they were so many visible or typicall promises as one may say of spirituall redemption and saluation by him But let vs inquire more particularly for the gratious promises of God in this behalfe Question And first of all What promise haue we that the Sonne of God our Lord Iesus Christ should be a Prophet to the Church to teach it the will of God most perfitly as it were from the bosome of the Father Answere We haue the promise hereof expresly recorded in the 18. verse of the 18. chapter of the fift booke of the Prophet Moses called Deuteronomie Rehearse the words I will raise thee vp a Prophet saith the Lord to Moses from among thy brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I shall command him Explication and proofe That this promise is made concerning our Sauiour Christ Reade Acts. 3.22 23 24 25 26. Reade also Isaiah chap. 61. verse 1 c. and Luke 4 1◠c. This was vpon these grounds and testimonies of the holy Prophets so vulgarly expected in Israel that euen the profane woman of Samaria professeth her selfe to be assured that the Messias should come and shew himselfe a most perfect Prophet and Teacher I know well saith she that the Messias shall come who is called Christ When he is come he will tell vs all things And herevnto
in the scriptures of the old testament the name of this citie Nazareth is not mentioned by this name no nor yet at all by any word comming neare vnto it among those cities which are rehearsed Iosh 19.10 c. to be in the lot of the tribe of Zabulon wher this citie is situated yet in the Hebr writings of the ancient Iewes as it is obserued by sundry of our learned writers this name of the city Nazareth also of the citizēs therof are writtē with the letter Tsadi as Notzera or Notzerath for the city Notzerim or Notzerijm for the citizēs not with zain as the word which noteth one seperat to God or a Nazarite according to the ceremonial prescript of Moses law is alwaies writtē in the old Test And it is the more likely also because it is certaine from this place of Matth many other places in the new Testament that our Sauiour hath this denomination from the citie and not from the rite of Nazaritisme Matth 21.11 Mark 1.24 Luke 4.34 Iohn ch 19. ver 19. Act. 10.38 Read this point most exactly discussed at large by M. F. Iunius in his 8. Paralell Hetherto of the education life of our Sauiour Christ for that time wherin he sucked the breasts of his Mother after the manner of other babes sucklings according to that saying of the woman Luke 11.27 Blessed are the pappes that gaue thee suck thenceforth vntil he was about foure yeres old And therwith all of the place appointed by God himself for his further education leading of his life in subiection to his naturall Parents I meane to Marie his naturall Mother and to Ioseph his Father in Lawe as we vse to speake vntill hee came to the age of thirtie yeares as was said before NOw it followeth that we proceed from the fourth yeere to consider of the education and life of our Sauiour till he came to be twelue yeeres olde Question What ground and warrant haue you for this Answere The holie historie hereof is continued by the Euangelist Luke chap 2. verse 40. Question Which are the Euangelists wordes rehearse them Answere And the child grewe saith hee and waxed strong in Spirit and was filled with wisdome and the grace of God was with him Explication and proofe Thus indeed is the holie historie to be continued frō that which was before rehearsed out of the Gospell written by S. Matth. For howsoeuer in the former verse that is in the 39. of the 2. ch of S. Luke it might seeme as if the returne of our Sauiour to Nazareth immediatlie after the Purification of the Virgin Marie his Mother were there intended by the Euangelist yet the light of the historie it selfe sheweth plainly that the carrying of our Sauiour into Aegypt his returne backe againe into the land of Iuda and Israel is to be interposed and borrowed from the Euangelist Matth as hath alreadie bene inserted Now therfore that we may proceed in the orderlie course of the holie Storie as it is continued by S. Luke we haue the report of the education and life of our Sauiour Christ for the space of about 8. yeere It is a verie briefe report in deed but verie full of right excellent and worthie matter aboue that which might be said at any time of anie other childe concerning the like time of their childe-hoode Yea so that euen that which may seeme to be most vulgar and common Beliefe in God the Son who was born of the Virgin Marie concerning the bodily and naturall grouth of our Sauiour which is concerning all children to be accounted a blessing yet concerning our Sauiour it ministreth a farre more blessed consideration in that it is most behoofull for vs and the whole Church of God to be perswaded both of the truth of his humane nature and of his being in our very naturall estate and condition in all things sinne onely and alwaies excepted And beside it doth by so much the more magnifie the blessing of God in this respect insomuch as no tossing to and fro nor by meanes of diet or any thing else could hinder the same But beside these obseruatiōs belonging to the body bodily estate of our Sauiour there are three other things of special note testified reported vnto vs. First more generally that he waxed strong in Spirit Secondly that he was filled with wisedome Thirdly that the grace of God was with him Here therfore let vs pause a little while to examine these memorable points And first of all it is meete that wee should thus conceiue in our mindes that the most excellent things which may be attributed to any childe of greatest towardnes yea or to any men of yeares for the praise of Gods grace in them are ascribed here to our Sauiour Christ while he was yet a childe in a most excellent degree and measure For euen to speake of men though other of the seruants of God adopted in Christ the onely naturall Sonne haue beene strengthened in the Spirit of weake being made strong Hebr. 11.34 filled with the holy Ghost and wisedome as it is said of Stephen and other Act. 6.3.5 and that God was with them as it is written that he was with Moses with Ioshua with Dauid c. And though Ieremie the Prophet and Iohn the Baptist were sanctified to their ministerie euen from the wombe yet none were euer so sanctified and strengthened in the Spirit so replenished with wisedome and all grace as our Sauiour was euen in his young and tender yeares yea euen from the wombe and in the wombe so farre as was meete to the perfitting of euery time of his age and as might best agree to the present estate and euery occasion falling out therein The reason of which perfection alwaies according to the encrease grouth of yeares yea of day after day and of euery moment one after another was the vnion of the diuine nature with the humane in one and the same Person after a most neare and vnsearchable manner And yet so as God would plainly let vs vnderstand euen by these increases of wisedome and grace that there was from the beginning of the vnion a distinction of the humane from the diuine which cannot admit any increase of wisedome or strength or any other either bodily or spirituall quality or grace The vse of all is this among other things to teach vs to conceiue most honourably of our Sauiour euen from his childhood and throughout the same yea euen from his infancie and birth aboue all that reckoning we may or can possibly make of any the most honourable Persons Princes children or Kings themselues the greatest in the whole world NOw let vs proceede to that which is set downe for the declaration of his most excellent profitting in spiritual wisedome and in all heauenly grace at the twelfth yeare of his age Question Where is that part of the holy storie set downe vnto vs Answer It
duly vnderstand and weigh the same Beliefe in God the Sonne who led a most holy iust life full of teÌ„ptations and sufferings in that so high an excellencie should abase it selfe so lowe and so obscurely though it could not for all that but it must needes breake forth like as the Sunne of the firmament doth and in the darkest day casteth forth some light through the thickest cloud thereof Thus farre of the priuate life of our Sauiour NOw let vs likewise call to minde and diligently consider the life of the same our Sauiour in his publike estate and condition that is from the thirtith yeare of his age to the very time of his Passion vnder Pontius Pilate And first let vs consider his manifestation by the publike testimonie and whole Ministerie of Iohn Baptist and then by the testimonie of God the Father and of the holy Ghost at his holy Baptisme which was a publike warrant and most diuine testification from heauen both of the most high person and also of his calling to his most holy office appropriated therevnto And last of all let vs consider of his owne manifesting of himselfe by the execution of the same his office in his most effectuall preaching praying working of miracles c. euen to the last instant of his speciall sufferings before the time of his death All which may be distinguished according to the seuerall Passeouers from yeere to yeere as was mentioned before Let vs therefore as briefly and as plainely as we can seeke to informe and establish our faith in these excellent points from the testimonies of the holy Scriptures And first of all insomuch as the manifestation of our Sauiour by the ministerie of Iohn the Baptist commeth to be considered of vs let vs inquire after it in this order First how he did it by his preaching of him being absent as one specially appointed of God to goe before him to prepare the way for him after that manner that is by stirring vp the hearts of the people to a present expectation and desire after Christ who was now to manifest himselfe Secondly by the pointing of him out with his finger being present among them in such sort that they could not be ignorant who or which he was And both of these by an often repeated testimonie and witnesse the which he most plainely and constantly gaue of him so long as he liued and that not onely while he was at libertie but also in the time of his imprisonment euen to his very martyrdome and death by the vniust and bloody hand of Herod the brother of Philip. All which things that we may vnderstand the better and to the ende they may be of the better credit and authoritie with vs concerning this speciall and most worthy ministerie of Iohn the Baptist therevnto Question What ground of holy Scripture haue you to this purpose Answer We haue both speciall prophecies of it from the mouth of God that it should be so and also the written historie of the performance thereof most notably described by the penne of the Euangelist Luke We haue so indeed Wherefore let vs in the first place call to minde the prophecies and then proceede to the historie shewing the fulfilling of them Question Which are those prophecies that you speake of Answere First the prophecie of Isaiah chap 40. verses 3 4 5. Then the prophecie of Malachie chap 3. in the beginning of the first verse And 4. verses 5. and 6. which are the last wordes of the old Testament Rehearse you the wordes of the Prophet Isaiah Question Which are they Answere 3. A voice cryeth in the wildernes saith the Prophet Prepare yee the way of the Lord make straite in the desâ—rte a path for our God 4. Euery vâ—lley shall be exalted and euery mountaine and hill shall be made low and the crooked shall be straite and the rough places plaine 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it That this prophecie was giuen forth concerning Iohn Baptist the holy Euangelists doe plainly confirme Mat. chap 3. Mark chap 1. Luk. chap 3. and Iohn chap 1. Rehearse now likewise the Prophecie of Malachie Question Which is that Answere In the beginning of the third chapter thus we read 1. Behold saith the Lord I will send my messenger and he shall prepare the way before me 5. And againe in the two last verses of the 4. chap. thus it is written Behold I will send you Eliah the Prophet before the comming of the great and fearefull day of the Lord. 6. And hee shall turne the heart of the Fathers to the children and the heart of the children to their Fathers lest I come and smite the earth with cursing ExplicatioÌ„ and proofe That these Prophecies of Malachie were likewise giuen forth concerning Iohn Baptist Read Luk 1 17. Mat 11. verses 10.14 Luk. 7.27 and againe Mat 17.9 10 11 12 13. And Mark chap 9 11 12.13 Where it is not onely testified to be so by the Euangelist but also by the Angel of the Lord and by our Sauiour himselfe Thus much concerning the Prophecies The historie shewing the accomplishment of these Prophecies is next to be considered And first concerning the preparation and appointment of Iohn Baptist to this speciall ministerie and seruice Question Where is this recorded Answere In the first chapter of the Gospell according to the Euangelist Luke from the 5. verse to the end of the same chapter Explication and proofe In reading of these parts of this chapter we cannot but conceiue from the accurate and exact report of the Euangelist first concerning the conception of Iohn and then concerning his birth that he is honoured of God as a Person whom he will haue to be of speciall note euen as one appointed from the womb to a most notable and memorable seruice For seeing he is the forerunner and as it were the Herald or Scepter-bearer before our Sauiour who ought to be of more high reputation with vs then any yea then all earthly Princes therefore it must needes follow that we are to esteeme of him as of a more honourable officer and accordingly of his office to be more honourable then any of like place and standing before any earthly Prince or King of this world Question What therefore in the first part of the chapter are those things that the holy Euangelist recordeth concerning his conception which may argue thus much vnto vs Answere First he declareth both the time when and also the place whether God sent his holy and mightie Angel Gabriel from heauen to giue the knowledge of this gracious worke of God to Zacharie a godly Priest of the Lawe whom God appointed to be the Father of this Iohn the Baptist by Elizabeth his wife a like godly and ancient matrone in Israel Moreouer the holy Euangelist setteth downe a full narration of the whole comfortable message
tormented in burning and they are burning euermore The fire of Gods wrath is to them vnquenchable and they are as an euerlasting matter to cherish and as it were to feede the same fire Wherefore let vs beloued in the Lord take our warning from this gracious admonition of our Sauiour to weepe for our sinnes and to seeke for mercie with God our heauenly Father through our Lord Iâ—sus Christ before the fearefull day of the Lord come vpon our selues Insomuch as it is certaine that the like daies are comming and the last day especially wherein all the wicked whosoeuer haue spoken or done any thing against the Lord Iesus shall bee iudged with fearefull iudgement yea with so terrible a iudgemeÌ„t that they sâ—â—l with the same thing that our Sauiour hath spoken concerning the Iewes to wit that the mountaines and rocks would fall on them to hide them from the presence of him that sitteth vpon the throne and from the wrath of the Lambe as we read Iude 14.15 and Reuel 6.16.17 Now the fift thing to be considered in this part of the storie is our Sauiour Christ his refusall of the potion which was offered vnto him at the place of execution before hee was fastened to the crosse The Euangelist Matthewe speaketh of it vnder the name of vinegre mingled with gall to signifie that it was a potion mixed with some sharpe and bitter ingredience but tâ—e Euangelist Marke speaketh more properly calleth it wine mingled with mirrhe It was a drinke most likely offered by some that bare good will to our Sauiour or at least according to a common commiseration of such as vsed to prepare a potion for the condemned persons fit to shorten the paines of their death by causing the blood to passe more speedily out of the veines and so to accelerate and hasten death it selfe But whatsoeuer the potion was wine or vinegre bittered with gall or sweetned with mirrhe our Sauiour perceiuing it to be a medicine he would not drinke of it to declare his willingnes yea and to performe indeed the enduring of that whole passion and paine which God the Father had in his iudgement appointed vnto him for vs. So perfectly louing and pitifull towards vs in thirsting after our saluation O therefore may it please thee O Lord our God and heauenly Father euen for thy holy Sonne our Sauiours sake to giue vs grace accordingly in some measure to loue thee and our Sauiour to be truly thankful and dutifully obedieÌ„t vnto thee through faith in his name that is in such a measure as we may neuer securely satisfie our sâ—lues in any measure which in this life we shall at any time attaine vnto Amen The last thing to be considered in this first part of the storie concerning the execution of the sentence of Pilate against our Sauiour is the inscription or title the which was set ouer his head vpon the crosse The which it is very likely was done together with the setting vp of the crosse it selfe before our Sauiour was fastened vnto it Wherein wee are to obserue these three things First the matter of the inscription or title as Pilate himselfe gaue direction that it should be and that in the three principall languages of all the world Hebrewe Greeke and Latine Secondly the sute of the high priests to haue the title altered Thirdly the constancie of Pilate in this point The which constancie of his is the rather to be noted because in all that went before he shewed himselfe but a light and inconstant man euen contrary to his owne conscience seeking by sondry deuises so long to satisfie the Iewes that at the last he doth wholy yeeld vnto them What moued Pilate in his owne intent to vse so constant a resolution in this matter whether because he thought indeed that according to the answer of our Sauiour vnto him concerning his kingdome it might be that he was appointed of God to be king ouer them in another manner then the kings of the earth are or for that he would therein doe the Iewes that reproach which he had pointed vnto before in that he asketh them shall I crucifie your king As though he should haue saide This must needes be to the reproach of your whole nation that your king should be put to so vile and base a death c. Thus what the minde of Pilate was in the inscription or title wee cannot precisely say Neither may we stand much in the commendation of this his constancie as any great vertue in him vnlesse we had seene better fruites of the vprightnes of his heart For Mark chap 15. verse 12. he himselfe speaketh of this title of our Sauiour with like acception as the Iewes would haue him write here The most that we can say of him in this action is this that he for his part honoured our Sauiour no more by this title then Caiphas did by his prophesie Iohn 11.49 50.51.52 But the most wise and gracious counsell and prouideÌ„t hand of God is most euidently to be seene and acknowledged not onely in the action it selfe but also in all the circumstances thereof First in that Pilate setteth downe the title so that it did not directly sound to any reproach against our Sauiour but rather as was said before so as it might be a iust conuiction of the extreame wickednes of the Iewes as the Iewes themselues sawe euen according to that which our Sauiour himselfe had set forth vnto them but a litle before by that parable of the housholder who let out his vineyard to vnfaithfull and rebellious husbandmen Mat 21.33 c. Secondly in that he commandeth that the title should be written and set vp in text letters in the three principal languages of the whole world Hebrew Greeke and Latine the which was moreouer and besides any ordinarie inscription of the crime of the condemned as appeareth in that as the Euangelist testifieth many came euen for this cause the rather out of the citie to see and to reade it Now therefore insomuch as this action of Pilate was so euidently ordered as it were by the hand of God and that he guided his penne or the penne of the Scriueners or Painters from his mouth so as the Iewes could not in any the least iote cause him to alter it let vs the more reuerendly consider of it and of the excellent purpose of God manifested therein for our singular instruction and comfort The words of the title are in themselues very honourable to those that vnderstand them aright as all of vs ought to doe For first they are all of them of excellent signification and they are also categoricall and affirmatiue in such forme as they are recorded by all the Euangelists though some set them down more breifly then other as Marke THE KING OF THE IEWES as Luke THIS IS THE KING OF THE IEWES as Matthew THIS IS IESVS THE KING OF THE IEWES and as Iohn most fully IESVS OF NAZARETH KING OF THE
man â—iueâ—h saith the Prophet Ethan speaking as well of the godly as of the wicked and shall not see death shall he deliuer his soule from the hand that is from the power of the graue that is so deliuer him that he shall not returne againe to dust from whence he was taken Selah In the like manner doe the other Prophets vse the word Sheol as Isai chap. 28.18 where the holy Prophet speaking of the wicked saith That the couenant which they seeme to themselues to haue made with death and their agreement which they fancie to be betwixt them and the graue it shall be disanulled and not stand Isai chap. 28.15.18 Reade also Ezekiel chap. 31. verse 15 16 17. and chap. 32.27 In which chapters these speeches are vsed in the same sense to goe downe to the pit and to descend or goe downe to the neather parts of the earth wherewith the Lord threatneth the wicked in his wrath as with a iudgement that should ouerthrow them for euer Neuerthelesse touching the godly God himselfe saith and will verilie performe in and by our Sauiour Christ that which he hath spoken by his Prophet Hosea chap. 13. verse 14 saying I will redeeme them from the hand that is as before from the power of the graue I will deliuer them from death O death I will be thy death O graue I will be thy destruction repentance is hidden from mine eyes And the same againe in the new Testament vnder the Greeke word Haides 1. Cor. 15.54.55 And that this Greeke word is vsed for the graue reade Acts 2.27 And so wee may vnderstand it also Reuel 1.18 where our Sauiour Christ saith I haue the keyes of the graue and of death And againe chap. 6.8 Death and the graue following after it And chap. 20.13 Death and the graue gaue vp the dead that were in them and they were iudged euery man according to their workes And in the next verse Death and the graue were cast into the lake of fire where the Apostle sheweth what shall be done at the last day Neuerthelesse we will not exclude euery other signification of the word Haides from some of those places as shal be further obserued afterward To conclude this point therefore we may easily perceiue that as it is said of Sheol the graue Iob 30.23 so we may say of Haidâ—s that according to this first signification it is the house appointed for all the liuing And Isai 26.19 The dead are described to be such as dwell in the dust LEt vs now come to the second branch of your answer wherein you affirme that the same words Sheol and Haides are by a trope or figuratiuely applied to signifie sundry other things Question Which are those things Answer More generally they are vsed either to signifie the state of dead men after this life both of good and bad as they be remoued out of this visible world without any further distinction of either of them from other whether in respect of soule or bodie Onely they signifie that they are gone hence and be no more in the land of the liuing but remaine in the world of the dead if we may so speake Or else they are vsed to signifie the destruction and remouing of other things from the vse of men which remaine still in the present world More particularly they are vsed First to signifie the power of death in holding all those vnder it whom it hath seazed vpon euen so long as God permitteth it to preuaile against them Secondly to signifie Hâ—â—l the peace appointed of God for the endlesse easelesse and remeadilesse torment of all that die in their sinnes Thirdly they are vsed to signifie the spirituall dolours and griefes of the soules euen of the children of God here in this life neare vnto death yea in their owne iudgement and sense for the time of the tentation neare vnto the paines and torment of hell it selfe ExplicatioÌ„ proofe Thus you haue beene taught indeede Let vs now call briefly to minde some proofes of these things And first concerning the former branch of the more generall vse let vs consider first of all the wordes of the wise and beleeuing Patriarke Iaacob Gen. 37. in the end of the chapter mentioned before in that he saith he would goe downe into Sheol the graue vnto his sonne mourning Wherein it is euident that insomuch as hee thought his sonne was deuoured of some beast as his sonnes though lyingly tolde him and therefore to bee without buriall in anie graue beside the bowells of the beast it is euident I say that he vndeâ—stoode more by Sheol then the graue and comprehended the whole estate and condition of his dead sonne within the compasse of it he hoping that he was aliue with God who is the God not of the dead but of the liuing as our Sauiour Christ hath taught though for any thing he knew he was dead and out of the state of the liuing here in this world And thus farre also doeth the word Sheol extend it selfe in the places before alledged Ps 16.10 More particularly concerning our Sauiour Christ whose whole humane person was in Sheol that is in the state of the faithfull departed this life to wit his body in the graue and his soule in the state of other mens soules vntill he role againe from the dead Act. 13.30 And Psal 89.48 More generally insomuch as Sheol taketh hold of all though all that die and descend to the state of the dead be not buried and laid downe in the graue neither are they all in one estate and condition of soule like as the Latine words defuncti and inferi comprehend all of all sorts of the dead Reade also for Sheol referred to the soule as well as to the body Psal 49.14.15 And Isai 38.10.11 the godly King Hezekiah recording his mourning for feare of an vntimely death opposeth Sheol to the land of the liuing and inhabitants of this world he beleeuing no doubt that the dead are not vtterly extinct when they die though their bodies goe to the graue and consume away And though their soules also by death are so seperated from their bodies that we cannot easily conceiue how they should finde themselues in a kindely state of perfection without them neither indeede are they fully perfect nor shall be after they are once seperated vntill they be reunited againe yet the soules of all that die in the faith are no doubt in a more blessed comfortable and ioyous estate then while they liued here And therefore also it is that though the seruants of God euen in death do ascribe a certaine death to the soule that is a naturall sense or consideration of the maiming or renting of the creature by the seperation of it from the own naturall body As in some of the places before alledged And Iob 33.28 God will deliuer his soule from the pit And Psal 116.8 Thou hast deliuered my soule from death And as our Sauiour Christ
effect of these beginnings of the sufferings of our Sauiour in the forgiuenes of the grieuous sinne of Peter The Comforts belonging to his examination before the high Priest and in the blessed gift of repentance bestowed vpon him as appeareth in that this so great a mercy followed immediatly vpon the looking backe of our Sauiour vpon Peter It may be comfortable to vs also that God shewed so heauie a vengeance as he did cast vpon Iudas that most wicked Traitour for the terrifying of all the malitious aduersaries of our Sauiour and for the declaration of his diuine loue towards him For howsoeuer as was saide the hatred and curse of God fell vpon our Sauiour for our sinne insomuch as hee set himselfe in our stead before his tribunall seat of iudgement and tooke vpon him our guiltines c. Yet in regard of the vnspotted holines of the humane nature of our Sauiour Christ of the righteousnes of his life yea of his obedience to the will of God vnto death euen the death of the Crosse but specially in regard that the same humane nature was vnited to the diuine in one most holy and diuine Person it was vnpossible that God the Father should not most perfectly and most constantly loue him he being his Sonne according to that most solemne protestation from heauen This is my beloued Sonne in whom I am well pleased And further also it may iustly be very comfortable to vs in that we may not amisse conceiue from hence that howsoeuer God cannot but hate the roote and remnanâ—s of sinne in our wicked nature simply considered in the corruption of it yet in that the children of God are regenerated vnto God as they that are borne againe of his owne Spirit it cannot be but that God for his Son our Lord Iesus Christes sake must loue all such and the work of his own holy grace in them so that he wil surely cherish it by all meanes yea euen when hee doth afflict them most sharply and for the time most vncomfortably to their owne thinking We may from hence also see as in a cleare glasse that he vtterly misliketh the enemies of his adopted children although hee doth permit them to trouble and vexe them for a season in very vncomfortable and strange manner and measure And againe it renueth in speciall manner one of the former comforts that Iudas is constrained from the testimonie of his own guilty conscience to giue witnes to the innocencie of our Sauiour Christ and that he had no cause in all the world though he was priuy to all the course of our Sauiour he being in the place of a neare seruant yea of a familiar friend why he should deale so treacherously against him as he did ANd that we may now proceede to Pilate to whom our Sauiour was sent by the high Priest it is likewise very comfortable that he iustifieth our Sauioâ—r Christ and yet further that Herod could suggest no cause no not from all that knowledge or heare-say of his dealings which hee had why hee should be accounted worthy any punishment Of the same kinde of comfort is this that Pilates wife was greatly troubled lest her husband should be miscarried by the enuie of the Iewes to doe any thing against our Sauiour whom shee reputed for any thing that euer shee could know or heare to be a speciall iust man Haue thou nothing to doe saith she with that iust man This also may fuâ—ther confirme our comfort in the righteousnes of our Sauiour because Pilate himselfe was greatly troubled in the whole course of his groundlesse proceeding euen from the beginning to the end as one going and doing against his conscience in all that he did or permitted to be done against our Sauiour as appeareth plainely in that he professeth sondry times that he held our Sauiour to be an innocent man and that hee held the Iewes to doe all that which they did of meere malice and enuie against him Yea so that at the mention of this that our Sauiour should be the sonne of God hee trembled and feared greatly like as it is said that Felix trembled at Paules preaching Moreouer it is greatly comfortable to vs when we consider that which is written of this most reuerend Person the Sonne of God The Comforts belonging to his Condemnation and crucifying our Lord and Sauiour that he boldly professed and witnessed a good confession of his spirituall kingdome before Pontius Pilate and consequently that hee is our King able and willing to defend vs c. Neither is the comfort of this small vnto vs that our Sauiour Christ refused not to be reiected and condemned not as some small trespasser but as a most grieuous malefactor worse then Barabbas or any other notorious sinner and accordingly to be afterward hanged vp betweene two notable thieues and robbers For hereby he hath plainly and in the sight of all the world shewed himself to be such a Sauiour as hath made ful satisfaction for vs and al the elect of God how grieuous sinners so euer we haue beene For not onely smaller trespassers such as are so accounted among vs though in truth not so but also grieuous offenders such as are condemned of al men euen they are acquited by our Sauiour Christ whosoeuer doe beleeue in his name repent them of their sinnes It was in deede notorious wickednes in the Iewes to reiect Christ and to choose Barabbas as the Apostle Peter doth iustly most grauely and deeply charge them Act. 3.13 and chap. 4.11 and the Apostle Paul chap. 13.28 But the blessed counsell of God was herein to our vnspeakable comfort insomuch as now we are assured that There is no condemnation to them that be in Christ. Rom chap. 8.1 and verses 33.34 Likewise the scourging of our Sauiour though grieuous and smarting to his holy flesh bringeth no little consolation to vs insomuch as wee know that by his stripes we are healed as we are taught Isai 53.5 The chasticement of our peace was vpon him saith the holy Prophet and with his stripes we are healed And no lesse true and there withall no lesse comfortable is it that our Sauiour Christ induring the derision and scornings of the wicked against his Person and Kingdome hath thereby deliuered vs from that ignominious sinne of ambitious pride and aspiring against God which came in from the beginning And not onely so but for that he hath also procured this great honour vnto vs that we are in a spirituall manner made Kings vnto God in that he hath obtained this grace for vs by this his debasing of himselfe in the sight of God and vnder his hand that we should tread all wicked pride vnder our feete and suppresse euery haughty thought which is ready in our sinfull nature to aduaunce it selfe against God HEerewith also it cannot be but very comfortable for vs to obserue that God would not in any wise haue our Sauiour condemned and made away in a
tumult or to die obscurely yea or any other death then the death of the Crosse Wherevnto also the Lord God would haue him to be solemnly adiudged and condemned as from a high Theater in the sight of all the world as it were and that his body likewise should be lifted vp on high and fastened to the Crosse and that he should be in three langauges proclaimed King not only of the Iewes but also of the people of all Nations and languages and that all this should be done at the time of a most solemne feast solemnized in the chiefe Citie euen in Ierusalem the Citie of God who is the Citie of the great King of all the world where both Iewes and Gentiles were assembled together in a great and populous concourse And all to this purpose that he might in so euident and eminent a manner most famously publish his most gratious promise to saue all those that would accept and lay hold of saluation offered vnto them by the purchase of this most ignominious and cursed death of his Sonne For euen to this end as our Sauiour himselfe fforetolde was he lifted vp as the brasen Serpent was lifted vp in the wildernesse that whosoeuer should beleeue in him might not perish but haue eternall life Iohn 3.14 1â— And againe chap. 12.32 And I saith our Sauiour if I were lifted vp from the earth will draw all men vnto me Most comfortable therefore is the crucifying of our Sauiour Christ for vs insomuch as it bringeth so gratious and mightie an effect as is the drawing of all men to the faith of it by that sweete smell and most pleasant perfume which it casteth forth The Comforts belonging to his crucifying to the refreshing of euery humbled soule and conscience which feeleth what the burthen of sinne meaneth The greatnes of this comfort may be the better discerned if wee make the comparison betwixt the fruite which the brasen serpent aboue mentioned which was but a type of Christ yeelded to the people which looked vp vnto it when they were stung in their bodies by the venimous serpents in the wildernes and the fruite which our Sauiour Christ yeeldeth to all beleeuers from that Crosse on the which hee was lifted vp For it must needes be confessed that it is by degrees aboue number a more gratious benefit to be healed of the stingings of sinne and of the Diuell which certainly without this most spirituall and soueraigne counterpoison is infectious not onely to the body to the indangering of the temporall health and life thereof but euen to the destruction both of body and soule for euer and euer Now this hath our Sauiour procured by offering vp himselfe vpon the Crosse a sacrifice for our sins in that he hath heerein willingly yeelded himselfe to be made sinne for vs that we might be made the righteousnes of God in him as wee reade 2. Cor. 5.21 And in that hee hath yeelded to haue his most holy hands and feetepierced through that his blood might aboundantly issue out of them to be as a fountaine to wash away our sinnes according to the comâ—ortable saying of the Apostle Iohn The blood of Iesus Christ the Sonne of God cleanseth vs from all sinne 1. Ep. 1.7 And Isai 53.5 Hee was wounded for our transgressions hee was broken for our iniquiâ—ies c. And Ephes 1.7 Wee haue redemption through his blood euen the forgiuenes of sinnes accoâ—dâ—ng to his rich grace And Colos 1.19.20 It pleased the Father that in him should all fulnes dwell And by him to reconcile all thinges to himselfe and to set at peace through the blood of his Crosse both things on earth and things in heauen c. Reade also Heb. 9. verses 12. and 22. And chap. 10.19.20 By the blood of Iesus wee may be bolde to enter into the hâ—ly pâ—ace that is into heauen â—y the new and liuing way which hee hath prepared for vs through the vaile that is his flâ—sh c. And chap. 12.24 The blood of sprinkling euen that blood which our Sauiour who is the mediatour of the newe Testament hath shed to reconcile vs vnto God c. speaketh better things for vs as the holy Apostle affâ—rmeth then the blood of Abel which cried for vengeance against that murtherer Caine. And chap 13.20 The same Apostle calleâ—h the blood of our Sauiour The blood of the euerlasting couenant to wit of that couenant which God in Christ hath made with his Church concerning the eternall redemption iustification sanctification and glorification of it To the which most gratious endes wee are further assured to our endlesse comfâ—rt that as our Sauiour hâ—th borne our sinnes vpon the Crosse as wee read 1. Pet. 2.24 so hee vouchsâ—fed also to beare our curse yea euen to be made a curse for vs that we might be blessâ—d through him Galat 3.13.14 And herewithall this also is very comfortable that our â—lessed Sauiour by his bloodie crucifying and by the blood of his Croâ—â—e hath put out the hand-writing of the ceremoniall ordâ—nances of the law fastening it vpon the crosse so that it is of no power either to condemne the beleeuing Iewes or to be any longer a partition wall betwixt the beleeuing Gentiles and them that they should not haue one enterance to the Father by the same faith in Iesus Christ It is yet a further enlargment of our comfort that our Sauiour hath vpon the Crosse gloriously and triumphantly spoiled the Diuell of his power as we haue seene before Colos 2.14.15 Yea and the nakednes of our Sauiour vpon the Crosse is richly apparelled as it were with a robe of singular comfort insomuch as therby he hath taken away that ignominie which the nakednes shame of our sinnes had brought vpon vs in the sight of God and hath adorned vs spiritually with his holines and righteousnes that he might commend vs and make vs comely and gratious in his presence But among all the excellent things right worthy our consideration for our exceeding comfort concerning the crucifying of our Sauiour this is not to be accounted the least that euen then when his executioners were fastening his most holy body to the crosse with nailes driuen through his hands and feete that euen then I say he shewed himselfe so mercifully affected and so earnestly desirous of the saluation of vs poore sinners that hee praied for the trespassers as Isaiah had prophesied long before Father saith our Sauiour forgiue them for they knowe not what they doe For doubtlesse this prayer of our Sauiour being the deare Sonne of God who by his owne appointment made a propitiatorie sacrifice for the sinnes of all the elect must needes bee most effectuall with him not onely for those trespassers among whom he was crucified but also for all other that belong to the Lord and haue their part in his redemption It surely containeth a notable ground of comfort for the quieting of all troubled conscienceâ— when poore sinners remembring this sweete prayer
thus But if for our saluation he that had no sinne in himselfe neither was himselfe the dâ—bter was brought into so great straits for vs vttered this voyce whereat wee may be astonished seeing heauen and earth were shaken by it must we not needes confesse if we doe not thinke of these things day and night but continue in our wickednes nâ—t liking to be rowzed out of them that we be stoute yea more hard then the rockes themselues which doe melte at the presence of God Psal 68.9 And euen to this day doe sigh and trauell together because of the sinnes of men vntill that last day doe come Rom. 8.21 22 c. Now if so be wee will not make this vse then let vs learne another thing that is to say that insomuch as notwithstanding our Sauiour was most deare to God yet hee setting himselfe in the place of vs miserable sinners was left without all comfort yea in most heauy distresse as one forsaken of God though in the secret counsell purpose of God he remained still most dearly beloued of him therefore that albeit we also may comfort our selues that we are in our Sauiour for his sake the elect and beloued of God stil that he is so constant in his loue that he will neuer reiect any of those whom hee hath once chosen howsoeur for the present we may be very heauily afflicted either for the triall of our faith or for the chasticement of our sinne yet if any of vs waxe wanton against him he knoweth neuerthelesse how to make vs wearie of our part by withdrawing all comfort from vs in such sort that we shall find that it had been a thousand fold more happy for vs neuer to haue knowne that wicked pleasure of sinne whereby we haue beene drawen from obedience to our good God and gratious father as the example of king Dauid may sufficiently informe vs from the 51. Psalme Let therefore the extremity of the sufferings cast vpon our Sauiour for our sinnes teach vs speedily and heartily to denie sinne lest wee prouoke the Lord to cast some heauy vncomfortable corrections vpon vs in this world it may be for some longtime howsoeuer it shall please him of his most free grace and mercy to saue vs in the world to come Yea I pray ye let the consideration hereof be the more mighty to preuaile with vs because otherwise as we haue beene admonished heretofore there can be no truth of christianity in vs nor any comfort of a liuely faith of a good conscience nor any chearefulnes in the care of good duty in the sight of God Without which care al whatsoeuer may seeme to be good shall be but hypocrisie and fit for nothing but to deceiue other yea and our selues too BVt that we may haste forward to that which remaineth What dutie may we learne Question from the next speech that our Sauiour spake which as we haue seene before was this I thirst Answer As our Sauiour was more desirous to procure our saluation and that to the same end and purpose the prophesie of giuing him tarte vinegre in stead of comfortable wine might be fulfilled then he was of slâ—king his owne thirst though it was no doubt at this time most sharpe and extreame so it is our dutiâ— as wee may well informe our selues from hence that we for our parts ought more earnestly to seeke after the knowledge and faith of him then after any thing else whether meate or drinke or whatsoeuer beside in the time of our greatest neede thereof ExplicatioÌ„ proofe Iâ— standeth with good reason that it should be so insomuch as our Sauiour apprâ—hended of vs by faith is not onely the most perfit foode of our soules but also for our bodies to preserue them both to euerlasting life As our Sauiour himselfe teacheth Iohn 6. verse â—7 and for the same cause exhorteth that his Disciples would be more carefull to lâ—bour after that meate which endureth to euerlasting life then after the perishing foode of this transitory life And in the 5. chapter of Matthew verse 6. hee pronounceth those blessed who doe hunger and thirst after righteousnesse and promiseth that they shall be satisfied We ought therefore in our desire and longing after our Lord Iesus Christ to be with Dauid like the hart that is most earnestly panting after him as the â—iuers of water Ps 4â— 1 And like as if we were in a barren drie la d without water vntill we haue found him accoâ—ding to that which we reade Psal 6â— 1 and 143.6 yea though wee had neuer so great suâ—ficiency of all corporall foode For hee onely is the fountaine of those liuing waters whâ—reby refreshing to eternall life is to be found Iohn 4. verses 10.13.14 and ch 7.37.38 Reade also Isai ch 12.3 and ch 5â— 1 2 3. Thus we see what duâ—y may aptly be required of vs in respect of that thirst which our Sauiour had after ouâ— saluation more then after his owne refreshing hee refusing and forgetting to drinke in his greatest thirst till all things should be fulfilled yea euen that which was foretold concerning this his last vncâ—mfortable draught Question And are we not likewise to learne some good and profitable lesson from this thâ—t our Saâ—iour receiued and drunke this vinegre that is sower drinke to the end the holy Scripture might be fulfilled rather then this thirst quenched which surely the sharpe vinegre was vnmeete to doe Answer Yes we may learne further hereby that it is our dutie to accept of those succoures which the Lord offereth vnto vs whether by his owne hand more gratiously or otherwise by such instruments as it pleaseth him to vse though they of their euill disposition deale nothing so kindely by vs as they ought to doe Explication proofe It is so indeed For we ought rather to consider the prouidence of God therein for our triall and in that respect to be patient as our Sauiour was then impatiently to exclaime against the vnkinde dealing of the wicked though in stead of reâ—ieuing vs they doe rather augment and increase our griefe But as touching our selues if it be so The Duties in respect of his death that we are in the time of the affliction of any of the seruants of God in case or estate to doe them any good we must contrary to the practise of these wicked ones yeelde both God and his children the iuyce of the sweete grape and not of that which is sowre and wilde That is to say we must yeelde the fruites of such a kinde and dutifull affection as may stand best with the good pleasure of God and as may be most comfortable to such as belong vnto him Farre ought our hearts to be from minding our haÌ„ds from doing that which should in the least respect be grieuous to the Lord as the Iewes are blamed to doe Isai chap. 5. verses 4 7 c. or that which should faile the
it may be a further admonition vnto vs to walke so much the more carefully in those duties which the death it selfe doth challenge at our hands And so doth the Apostle Paul reason in the 6. cha to the Rom from the 12. verse to the end of the chapter Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnes vnto sinne but giue yee your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnes vnto God c. This general exhortation is raised from the due consideration of the death and buriall of our Sauiour Christ But let vs now consider more particularly what duties the comfort of the buriall may require of vs. Question Which are they Answer To speake more particularly the buriall of our Sauiour in consideration that he did not onely dye for our sinnes but also yeelded himselfe to be buried to the end as hath beene obserued in the Comforts he might shewe himâ—elfe more clearely to be the most mightie conquerour ouer death ouer the graue on our behalfe it teacheth vs first not to content our selues to leaue sinne for a certaine season as it were halfe dead and so laid forth by the walls but to labour still after the full and perfect destruction of it and to couer it so deepe and to lay so heauy a weight vpon it that it might neuer be able to recouer the former life and strength againe And that euen to this end that we might be stil more and more both willing and also able to walke before God in the duties of the first resurrection in comfortable hope to attaine to the second resurrection which shall be of our bodies at the last day as was further obserued likewise in the Comforts heretofore And secondly as a consequent hereof insomuch as our Sauiour did not refuse to submit himselfe to be in the state and condition of the dead for a time and euen bodily to be laid downe and detained in the graue wee learne that wee ought to be willing to yeelde our selues to the good wil pleasure of God in the same behalf nothing distrusting his goodnes toward our soules through any feare of death or the graue or of him that hath the power of death which is the Diuel or of hell it selfe whereof it hath a certaine resemblance both in nature and also in name ExplicatioÌ„ proofe So it is indeed through the guiltines and desert of sinne For all men destitute of the grace of God and voide of faith either doe or may iustly feare the graue as it were the suburbes of hell and an entrance to eternall destruction Yea the excellent seruants of God haue so feared it at such time as they could not find themselues so well prepared and fitted to dye in the Lord as they desired to be as we read in the 6. Psalme and in diuerse other places of the holy Scriptures vntill that by faith they had recouered themselues so as they could comfort themselues in certaine hope of their eternall saluation to say in some measure of good perswasion of heart O death where is thy sting O graue were is thy victorie Touching one and the same name attributed both to hell and the graue this being a representation of that by reason of the discomfort of it to all vnbeleeuers it hath bin plentifully declared in the explanation of the doctrine of our Sauiours descension to hell And that the duties rehearsed ought to be yeelded in respect of that comfort which the buriall of our Sauiour affordeth it is euident in the 6. chap of the Ep to the Rom aboue rehearsed and likewise in the 2. ch of the Ep to the Colossians where the same is mentioned againe to the same purpose as was also alledged in the Comforts Furthermore like as we desire that the Lord our God of his infinite mercie for our Sauiours sake euen because he dyed and was buried for vs would therefore burie our sinnes as it were in the graue of Christ that they might neuer come vp before him in remembrance against vs so is it our dutie to burie them our selues that is to leaue and suppresse them in such sort that they may neuer rise vp in practise or allowance with vs to prouoke the Lord against vs as in former times they haue done And yet further the due consideration of the godly boldnes of Ioseph Nicodemus yea and of the women also in shewing forth their loue and reuerence toward our Sauiour in the honorable buriall of his body being dead and that also in a time of danger it may iustly admonish vs and all Christians of our dutie in seeking by all lawfull waies and meanes to declare that reuerend regard which we haue of him For seeing these did so toward the dead body of our Sauiour much more ought we to giue honour vnto him being aliue and at the right hand of the maiestie of God ordained the souereigne Lord and Iudge of all the world And herevnto let vs incourage our selues from that good successe which God gaue to Ioseph in that he moued the heart of Pilate to graunt him his sure nothing doubting but if we doe with a single heart rightly seeke the glory of Christ our Lord in honouring his Person in furthering his Gospell in succouring his people our brethren by such authority and with such riches as we haue and by meanes of such good friends as any of vs can make God wil be with vs therein and blesse vs aboue that we can aske or thinke Let vs also animate and hearten our selues herevnto by beholding that confusion which the Lord cast vpon the chiefe Priests and Pharisies who made their contrary sute against our Sauiour Christ For although they preuailed with Pilate a man of no value carried hither and thither in the lightnes of his vnstaied conceite and affection so that they had full liberty granted them by him to put their malicious deuise in practise according to their owne hearts desire yet God from heauen laughed them to scorne and vtterly confounded them howsoeuer they would not see it neither will their gracelesse posterity see it to this day but doe abide still in the obstinacie of their wicked fore-fathers who most wretchedly renounced the Lord our Sauiour and Redeemer But thankes be to our God who hath giuen vs grace to see it Let vs therefore abide faithfull to our Sauiour in all good duty yea let vs encrease more and more therein nothing doubting of most happy and blessed successe in the end against all contrary indeuours of all the enemies of our Sauiour and his Gospell whether more secret and crafty vnderminers or more open and violent oppugners of the same whether by spirituall encounter of false prophesie by speech writing or by outward force of hostility warre Our Lord Iesus Christ whom no
in their ordinary ministery aboue any other instrumentall or ministeriall blessing of God And in this respect it is said Heb. 7. verse 7. without all contradiction the lesser is blessed of the greater After this manner therefore doth man blesse man and one man is blessed of another though in a diuerse sort as we haue now seene Now further whenas man is said to blesse God whether he that blesseth be inferiour or Superiour among men it is not to be thought that he either praieth or pronounceth blessing vpon God but only that he doth most humbly professe and acknowledge all glory praise and thanksgiuing as most due vnto him as King Dauid doth 1. Chro. 29.10 11 12 13. And so hee exhorteth the people to doe verse 20. And so doth King Salomon 2. Chro. 6.4 Reade also Psal 41.13 Blessed be the Lord God of Israel world without end Amen Amen And Psal 72.18 19. And Psal 100.4 Praise him and blesse his name Some translate it thus praise him and speake good of his name For to blesse is indeede to speake good of the name of God and to extoll and lift it vp aboue euerie name c. And Psal 145. verse 21. Reade also Iames chap. 3. verse 9. Finally when God is said to blesse man whether priuately and particularly or publikely and more commonly wee are to vnderstand it to signifie that he doth specially fauour and aduance such a person as Iudges 5.24 and Luke 1. verse 28. Blessed art thou among women And Prou. 10.7 The memoriall of the iust shall be blessed Or such a people as Psal 32.1.2 and 89 15. and 144.15 Blessed are the people whose God is the Lord. In which respect Comment Cen cap. 2. verse â— Secundum verbum exegeti cum est prioris Mâ—ster Caluin worthily obserueth that to blesse and to sanctifie or to set apart from common vse is vsed for the same thing and that the latter is an interpretation of the former Diem ergo septimum Deus sanctificat dum eximium reddit vt singulari iure excellat inter alios God saith he sanctifieth the seuenth day in that he maketh it notable and of singular dignity among the rest And this saith hee is that which he meaneth by the former word of blessing it Now therefore as blessing noteth the speciall fauour of God so all the benefits of God both spirituall and belonging to this life as fruits of his fauour they are all comprehended vnder the blessing of God Gen. 1.28 God blessed mankinde and said vnto them bring ye forth fruit and multiply and fill the earth and subdue it c. And Prou. 10.22 The blessing of the Lord maketh rich And Psal 29.11 The Lord will blesse his people with peace and Psal 37.22 Such as be blessed of God shall inherit the land And Psal 128. Read also Deut. 28. But they are the chiefe blessings which are belonging to the soule Of the which reade Act. 3.25.26 Yee are the children of the Prophets and of the couenant which God hath made vnto our fathers saying to Abraham Euen in thy seede shall all the kindreds of the earth be blessed First vnto you hath God raised his Sonne Iesus Christ and him hee hath sent to blesse you in turning euery one of yee from your iniquities And Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ. And thus it is said euery where that they are blessed that doe feare the Lord which trust in him which wait vpon him which are poore in spirit which mourne which are meeke which hunger and thirst after righteousnesse c. All such are blessed that is they are in an excellent estate and haue receiued blessed gifts and graces from the speciall fauour of God These things thus considered it is nowe the more easier to vnderstand in what sence our Sauiour is saide to blesse his Disciples namely in the most speciall manner aboue all other whether Kings or Prophets or Priestes coulde blesse in that hee was a chiefe Minister yea a mediatour betwixt God and man So that hee did not onely wish blessing or pronounce blessing by an authoritie or calling committed to him of God but euen in pronouncing he gaue also his blessing to his Apostles that is The meaning of the words of the article all fitnesse for their ministeriall seruice first and afterward all meet gifts prosperous successe that so they might be instruments of his blessing not only for their owne times but euen to the end of the world In this blessing of the Apostles our Sauiour lifteth vp his hands to giue to vnderstand that all blessing commeth from heauen according to that of the Apostle Iames chap. 1.17 And thus much shall suffice concerning this last appearance of our Sauiour here vpon earth for the full and sufficient proofe and confirmation of his holy resurrection Yea that which hetherto hath beene said shall suffice for the present concerning all the appearances of our Sauiour so farre forth as they are recorded in the holy Scriptures and testified vnto vs by sufficient witnesses euen from the time that he rose from the dead by the space of whole sortie daies vntill the time wherein he ascended vp into heauen We haue indeede two appearances more recorded in the holy Scriptures the one to Stephen the first Martyr next after our Sauiour himselfe Act. 7.55 And the other to Paul at his miraculous conuersion Act. 9.3 c. and chap. 22.6 and chap. 26.13 c. and 1. Cor. 15.8 But these were not in that space of time wherein he was here vpon earth as all the former were but from heauen after he was ascended vp into heauen and so belong rather to his sitting on the right hand of God his Father then to this present Article of his resurrection as we are here after further to consider Neuerthelesse they are verie excellent and glorious proofes not onely that our Sauiour is in our nature risen from the dead and ascended vp once into heauen but also that hee is still resident abiding and liuing there in heauen euen in the same his humane nature which did once rise againe ANd now hauing good trust that vpon these so manifold sure testimonies and confirmations of this Article of our faith none of vs doe stand in doubt of the truth of it let vs in the next place according to the order of our inquirie come to the meaning of the wordes of this Article wherein wee professe that we doe beleeue that our Lord Iesus Christ rose againe the third day from the dead Question What is the meaning of them Answer The words of this Article teach me to beleeue that our Lord Iesus Christ the onely begotten Sonne of God our heauenly Father did by his owne diuine power working together with the Father quicken and raise vp the same his holy body which was before crucified dead buried
is so manifold and great it is our duty Answer first of all to esteeme most highly and pretiously of the grace and vertue of it Secondly to labour earnestly that we may be partakers of the same grace or vertue and power Thirdly from the same power to indeuour to walke in all holy obedience to God in euery Christian duty Explicatiō That wee are thus both most highly and pretiously to esteeme of the vertue and power of the resurrection of our Sauiour and likewise most earnestly to seeke to apprehend it by faith the example of the Apostle Paul Phil 3. may be a sufficient proofe and inducement vnto vs both so to thinke and also to be earnest imitators and followers of him And in deede vnlesse wee doe with him carrie the same iudgement how can we drawe with him in the like yoake of affection Now touching a particular indeuour to walke in euery good dutie of obedience to God as a fruite of this power of the resurrection of our Sauiour Christ apprehended by faith it is good for vs to consider that the holy Apostles doe euery where hold forth the same as a reason of singular force to stirre vp the hearts of all Christians to minde repentance from all dead workes and to prouoke to the contrarie duties of godlines And namely for one instance 1. Corinth 15. the last verse of the chapter where so soone as the Apostle had professed thanks to God for this vnspeakeable comfort which the resurrection of our Sauiour affordeth he annexeth this exhortation forthwith Therefore my beloued bretheren be ye stedfast vnmoueable and aboundant alwayes in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. And Acts 2.38 after that the Apostle Peter hath layed open and confirmed the article of the resurrection he doth immediatly exhort and incourage vnto repentance And chap. 3.15.19 And the Apostle Paul againe chap. 13.30 c. 40.41 And Rom. 6 9.10.11.12 c. And 2. Cor. 5 15. And Coloss 3.1 c. 5. For sanctification as was noted before is very neerely linked vnto iustification Heereunto therefore we ought as the Scriptures doe speake to rise early in the morning with all cheerefulnes of heart and spirit euen as our Sauiour Christ did preuenting as it were the morning watch that he might manifest and make knowne that good hand which hee had in his so speedy a victorie ouer the dominion of the graue and of death and hell And this also ought to giue vs singular incouragement not onely to fight manfully against sinne and all the confederates thereof the flesh the world and the diuell but also with good hope of prosperous successe to seeke after mighty increases in godlines Neither let it be a small comfort and incouragement vnto vs to bethinke our selues that according to the ordinance of our Sauiour himselfe we doe together with the exercises of our Christian religion euery Lords day celebrate as it is meete the memoriall of the blessed resurrection of our Sauiour and of the restauration of the world by him partly alreadie begun and to be fully perfitted in time to come And in trust of this mercy of our God also let vs not cease to pray continually in this barren and dead time of godlines wherein wee liue for a new spring and resurrection in mens mindes to the zeale of the Gospell as a fruite of this resurrection of our Sauiour Christ Finally let all our life long in the premeditation of our resurrection at the last day by the vertue of his resurrection to euerlasting life and of that perpetuall feast of the Lambe which wee are inuited vnto be nothing else The danger of not beleeuing this article but a carefull addressing and preparing of our selues both soules and bodies against that great day that then wee may be partakers of a ioyfull resurrection and so liue for euer with him Amen These thinges in deede are to be further enforced vpon our consciences from the Articles following which doe set forth the further exaltation of our Sauiour but because as was said in the comforts the resurrection is the first and most familiar inducement heereunto therefore the exhortation vnto these duties might not be pretermitted here ANd now that we may fully finish the doctrine of this article What danger is there in not beleeuing the very naturall and bodily resurrection of our Sauiour Christ and not in yeelding that fruit of obedience Question which it most worthily challenged at our hands Answer If any doe not beleeue this Article of the resurrection of our Lord Iesus Christs true and naturall body his death shall profit them nothing but they shall die in their sinnes And further also as touching those that be not through the vertue of our Sauiours resurrection partakers of the first resurrection of their soules from the death of sinne they shall neuer be partakers of the resurrection of their bodies to euerlasting life by him at his second comming Explication For the proofe of this reade first of all 1. Cor. 15.12.13.14.15.16.17.18 Where the holy Apostle maketh the resurrection of our Sauiour Christ the ground and foundation of ours yea so the ground that they are as one would say coincident and of the nature of relatiues in a certaine sort For insomuch as our Sauiour Christ who is the head of his Church is bodily raysed vp it cannot be but the members of this mysticall body must be made conformable that is they must be likewise raised vp and vnited vnto him or else he should be as a head without a body And likewise insomuch as our Sauiour Christ is raysed vp to be a King and a Prince ouer his Church for euer his subiects also must be raised vp or else hee could not haue subiects of the same nature and kind with himselfe to rule add gouerne A King who is a man must be a King of men and not of beasts yea of men and not of spirits or ghosts c. It is so in this world it shall be so in the world to come as touching the Kingdome of our Sauiour Christ For as hee shall retaine the whole nature of man for euer and euer so hee shall rule ouer men consisting of soules and bodies euen as ouer his naturall brethren Answerable after a sort to that which the people saide to Dauid 2. Sam. 15.1 Beholde wee are thy bones and thy flesh And as our Sauiour himselfe sheweth plainely concerning himselfe in his message sent by Marie Magdalen Iohn 20.17 though hee be in another state and condition then wee are in nowe and is so to continue euen world without any end And therefore the holy Apostle after that he hath noted diuers grosse and hereticall absurdities accompanying the deniall of the resurrection of Christ 1. Cor. 15. hee addeth verse 17.18 If Christ be not raysed your faith is in vaine ye are yet in your sinnes And so they who are
serue to fulfill the whole counsell and decree of God to the glory of his owne name and for the euerlasting comfort and saluation of all his elect people To this purpose as was answered in the beginning of the answer the Lord doth mightily bridle and restraine the rage and furie of his aduersaries according to that in the 2. Psal why doe the heathen rage and the people murmur in vaine c. And no doubt but as God did of old time defend the holy patriarkes and gaue them their standing and remouings all the time that they dwelt in Tents restraining the heathen from oppressing them or doing them any harme and afterward brought their posteritie into the land of Canaan as we read Ps 105.12 13.14 So doth he now and alwaies hath and wil by the hand of his Sonne our Sauiour hold in the rage of all the enemies of his Church euen to the ende of the world so as the very gates of hell shall not be able to preuaile against it That Sauiour of ours who so restrained the diuels in the daies of his humiliation here on earth that they could not quetch without his leaue hee doth not now leaue them to themselues but much rather restraineth them insomuch as he is to that ende most highly exalted and glorified at the right hand of the Maiestie of God in heauen Neither is there any doubt but God doth by our Sauiour take the wise in their crafts according to that 1. Cor 3.19.20 And Prou 8.12 I am wisedome saith the Son of God himselfe I inhabite prudence c. The word Gnarmah sigfieth that holy and warie circumspection wherein the Lord ouer reacheth all the craftes of the wicked yea so that when they persist in their resisting of him he vtterly infatuateth and confoundeth them that it may easily appeare to vs while they goe on in their blinde wilfulnes that there is no wisedome nor counsell against the Lord according to that Prou 21.30 and Isai 8 verse 9 10. c. And as we haue had experience in this our age euen to this day in that the Lord hath not onely restrained those former cruelties which were like the raging waues of the sea billowing and beating against vs 1588. as an intended effect of the Antichristian confederacie against the Gospell in the popish counsell of Trent Verily and out of all question it is from no other where but from the right hand of God in the highest heauens nor by no other meanes then by the glorious mediation of our Lord Iesus Christ there that any of the Churches of Christ haue at any time receiued or at this day doe enioy such godly Princes as it hath for the protection and defence of them against the aduersaries thereof And chiefly aboue all other may we and ought we iustly say and acknowledge to the most glorious praise of God concerning our selues and the Church of Christ in our land that it could not possibly haue enioyed the Gospell nor our gracious Queene Elizabeth so many yeares together nor now our gracious King Iames so worthy a successour whom God preserue long to goe forward with his blessed worke begunne by her had it not beene for the most gracious and tender care of our Sauiour from the right hand of God our heauenly Father both toward them and vs. To him therefore with the Father and the holy Ghost be the whole glory and praise of it for euer and euer Amen Thus much concerning the comforts of this Article that our Lord Iesus Christ sitteth at the right hand of God the Father almightie All which comforts descending vnto vs from his aduancement they are so much the more comfortable because he being once seated continueth an high Priest and king for euer For good things are so much the better by how much they are of longer continuance and best of all when they neuer decay But here a doubt commeth to be answered For how then is it saide by the Apostle Paul 1. Corint 15.24.25 that our Sauiour Christ shall at the ende of the world deliuer vp the hingdome to God euen the Father when hee hath put downe all rule and all authoritie and power For as hee there affirmeth our Sauiour must raigne till hee hath put all his enemies vnder hie feete And verse 28. he saith yet further when all thinges shall be subdued vnto him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all Question What therefore is to bee saide for the answere and opening of this doubt Answer Our Sauiour shall no more cease to be King though hee is at the ende of the world to deliuer the kingdome vp to the Father then the Father hath ceased to be a King since he committed all kingdome and power to our Sauiour by his lifting of him vp and seating of him at his right hand ExplicatioÌ„ proofe It is true For it is expressely testified in the word of truth as we haue seene before that there is no end of the kingdome of Christ Reuel 1.5.6 And it is with like faithfulnes assured vnto vs yea it is of it selfe most certaine that God the Father neuer intermitteth or ceaseth the regencie and gouernment of his kingdome 1. Tim 1 17. and chap 6.15.16 and 1. Pet 5.10.11 and in the Ep of Iude verse 25. Question How then are we to vnderstand this that our Sauiour shall at the end of the world deliuer vp his kingdome to the Father Answer The meaning of the holy Apostle is this that as the Father ruleth and reigneth by the Sonne till the end so at the ende the Sonne hauing fulfilled all things most perfitly which were by the appointment of the Father to be performed of him for the gathering tâ—â—ether and defending of his Church and to the suppressing of all vsurped power hee shall make it manifest in the sight of God and before all his Saints that no point or parcell thereof is vnperformed and so shall thenceforth rule and raigne in and with the Father onely in another manner of empire and gouernment then before Ephli This is something which you say For it is certaine that our Sauiour being most faithfull and true yea the truth it selfe Reuel 3.7 and againe verse 14. and Iohn ch 14.6 will most fully and perfitly performe all that hath beene committed to his trust And it is of like certaintie euen from the wordes of the Apostle who saith that all rule and all authoritie and power shal be put downe that is to say the diuel who hath now great power and is as it were a God in the world ruling in the children of disobedience and by them molesting the church of God shall then haue no such power neither he nor his instruments the wicked Tyrants and cruell persecutors that be in the world likewise Sinne which is of no little strength to intice and drawe euen the children of God aside in
though they were his iust instruments to take vengeance of a wicked people yet they were in theÌ„selues no better then an abominable rout of Idolaters whom God in that respect abhorred howsoeuer hee vsed these now and so hath often vsed such kinde of abominable people for the rod of his anger to visite the sinnes and rebellions of his owne disobedient and licentious people For so before this time he vsed the wicked King of Ashur to be a scourge to Israel and after that the King of Babel to take vengeance of Iudah and to leade the people away to be in captiuitie to him Thus briefly passing ouer these words as was promised the vse whereof in regard of the time of our Sauiours comming to iudgement at the ende of the world may well be this that the fulfilling of this prophesie against Ierusalem being famously come to passe according to the word of our Sauiour may and ought iustly to confirme cur faith in the assured expectation both of the ending of the world in such manner as he doth likewise foreshewe in the latter part of his answer and also that he himselfe will accordingly come to iudgment at the same instant when the world shall be at an end Yea in the mean while let vs froÌ„ that destruction learne how vaine a thing it is for any to trust in the holines or strength of any place of defence when as they themselues be vnholy and thereby haue betraied and weakened all their strength And let vs likewise learne by their example to take heede how we prouoke God to wrath against vs by the contempt of that grace of Christ and his Gospell which he offereth vnto vs. Now let vs proceed How followeth it in the text of the Euangelist Saint Matthew from the 23. verse of this his 24. chap Question What are the words of our Sauiour Answer Then saith our Sauiour if any shall say vnto yee Loe here is Christ or there beleeue it not A second câ—unsell or admonition of our Sauiour the reason of it amplified also by a renued exhortation and the reason thereof For there shall arise false Christs and false Prophets and they shall shewe great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told yee before Wherefore if they shall say vnto ye Behold he is in the desert goe not forth Behold he is in secret places beleeue it not For as the lightening commeth out of the East and shineth into the West so shall also the comming of the Sonne of man be For wheresoeuer a dead carkasse is thither will the Eagles resort Explication The former part of the answer of our Sauiour doth so properly belong to the destruction of Ierusalem that it cannot be transferred and applied to the day of the last iudgement For beside that Ierusalem is expresly mentioned that which is said for the description of the calamitie thereof can in no wise agree to that iudgement which our Sauiour shall execute at the end of the world For whether should any flye at that instant from the presence of the Lord And how should that be lesse wofull to the barren then to the wicked that are child-bearing and such as giue sucke And as for godly women it shall be to all of them as well child-bearing as other a day of singular comfort and reioycing Moreouer that day shall be so sodaine that there shall be no time of flight no not for those that are swiftest of foote no though they had the wings of the Eagle or Hawke The words now rehearsed doe indeede belong to the former particular prophesie of the destruction of Ierusalem and were fulfilled in part at that time according to that which was obserued before concerning the arising of false Christs and false Prophets as may also be further seene in the historie of Iosephus which was then pointed vnto But though Iosephus had said little or much or nothing at all the word of our Sauiour himselfe is and may iustly be a sufficient ground and warrant vnto vs that all was fulfilled which he foretold whether in this place or ch 24 38. Luke ch 19.43.44 ch 21. verse 20.24 Thus I say wee are indeede to referre these wordes to the description of the calamitie of Ierusalem at the destruction thereof and to shewe that all succours for reliefe and deliuerance should be expected in vaine so that whosoeuer should or did take vpon him any courage to be their deliuerer as it were vnder a pretence of being a Christ or deliuerer vnto them should enterprise all in vaine Neuerthelesse wee may therewithall well vnderstand these wordes as being a transition from the description of the calamitie of Ierusalem at the time of the siege thereof to the description of the state of the world yea euen of the visible Church such as it should bee after the destruction of Ierusalem specially in the times which should more and more nearely approach to the last end of the world by that more quicke siege and batterie which the Lord himselfe will lay against it and wherewith hee will surprize it infinitely aboue that which Vespasian and Titus effected against Ierusalem For so doe the wordes of our Sauiour giue to vnderstand First in that hee saith of the false Christs and false Prophets that they should shewe great signes and wonders so that if it were possible they should deceiue the very elect For this was much more fulfilled after the destruction of Ierusalem to this day then it was before insomuch as though many great things were attempted then for the deliuerance of the people It is a wondeeful thing to see how the Pope hath preuailed to set vp himself aboue the Kings and Princes of the earth what religious buildings haue bin built for the aduancement of Poperie what reuenewes â—hat a 〈◊〉 â—â—tâ—de of ordâ—â—â— that Câ—uâ—â—â—â— what wrâ—tâ—â—gâ—â—â—â—ca hâ—◠〈◊〉 â—age voluâ—â—â—â— printed â—nd 〈◊〉 against the truth vnder pretence of the defence of it c. All these aâ—e dangerous and mâ—ghâ—ie tentations to such as take not diligent heede against them and many incouragements giuen as if the Romans should not preuaile against them c. Yet nothing tooke so great effect as the false Christs and false Prophets of Turkie and Rome haue done who haue by their deceites wonderfully preuailed with multitudes to drawe them away either from the truth of the true Christs Person or of his doctrine Yea euen from the truth of both and that also by lying signes and wonders as the Apostle interpreteth these wordes of our Sauiour 2. Thes 2 9 10.11 And secondly it may be perceiued by those wordes of our Sauiour concerning the manner of his comming to wit in that it should be spiritually as it were vpon the wings of the Gospel preached to all nations as well afâ—â—r the destruction of Ierusalem euen to the end of the world as before from the
doues which take their flight to the holes of the rockes c as being pursued persecuted of the wicked who are fallen away from the true worshippe of God to a false and superstitious religion Whence it is that we doe necessarily affirme that the Church which is visible in the parts thereof is either true or false chaste or adulterous c. And that in the true Church some are true and kindly children and that other be hypocrites or false brethren For they that are borne after the flesh as the Apostle teacheth will persecute them that are borne after the spirit as Ishmael did Isaak euen in Abrahams house Gal. 4.29 30. And many are called but few chosen as our Sauiour himselfe affirmeth Matth. 22.14 Of the true and elect Church of God our Sauiour Christ as was touched before is the onely and alone inuisible and mysticall head giuing the life and power of true faith and godlinesse to it through his Spirit And therefore the true Church considered in her members hath sometime her honourable denomination euen from the name of Christ himselfe according as in our present text 1. Cor. chap. 12. verse 12. St. Paul saith that the naturall body resembleth Christ that is to say Christ himselfe mystically considered with his Church which is therfore called the fulnesse of him that filleth all in al things as was said before Ephes 1.22 23. Read also Acts. 9.4 where our Sauiour Christ professeth himselfe to be persecuted when they are persecuted which doe truly professe his name As for the ciuill Magistrate yea euen the King though he be called the head of the people kingdom where he beareth dominion yet is he but a member though indeed a chiefe principall member of the Church of our Lord Iesus Christ So that when the name of head is attributed to the King as we reade 1. Sam. 15. verse 17. and 2. Chron. 20.27 and Psal 110.6 it is to be vnderstoode metaphorically and not mystically and spiritually For thus to be the head of the Church both generally and in the seuerall parts it is onely belonging to our Sauiour Christ who will not giue this his glorie to any other Neither in deede can any beside himselfe performe the office and vertue of a head to the soules of the people and Church of God as may further appeare by that subiection which is required of all Kings and Rulers in the Church and to the Church in respect of Christ Psal 2.10.11.12 and Isaiah chapt 49.23 Now of the false visible Church which falsely nameth it selfe the catholike Church Antichrist is the head so acknowledged of all those that receiue the marke of the Beast as the holie scriptures doe speake that is hee is the head of so many as doe willingly submit themselues to his Antichristian doctrine and gouernement seeking spirituall life and direction with all temporall peace and safetie from him Reuel 13.11 c. And ch 17 This Antichrist the great false head of of the false catholike Church is hee that presumptuously peruerteth the true doctrine of our Sauiour Christes most holie and high office through his erroneous and heretical tyrannous and hypocriticall assertions practises and deuises For he is idolatrous in his worship superstitious in his ceremonies and prowd and tyrannicall in all his gouernement imitating or rather exceeding here in the west Church with vs the princely state and pompe of the Romane Empire which at the first was verie cruell against the Church of Christ and therefore called the first beast Reuel 13.1 c. For wheras the Romane Empire was at the first breaking forth of the Gospell notorious for putting of our Sauiour Christ the Lord of life and glorie to death and afterward for murthering of many thousands of faithful Christians both in the East and West Church the Pope of Rome called the second beast hauing craftily gotten the power of the first beast hath himselfe bene more notorious for crueltie and pride here in the west then euer the other was either in the East or West Wherevpon most iustly haue wee with the true Churches of of our Sauiour Christ and with all true Christians withdrawne and seperated our selâ—es from his most hereticall and tyrannous vsurpation Hereticall I say again t our Sauiour Christ in respect of the truth of his doctrine and tyrannous also against the gracious equitie of his spirituall regencie and gouernment Yea and beside these presumptuous also and traiterous against the iust right and authoritie of ciuill Kings and Princes touching the soueraigntie of their ciuill policie and gouernment for Christ and his Gospell And therefore also according to our most boundeÌ„ dutie vnder our Sauiour Christ we froÌ„ the first shaking off of the popish yoke of bondage haue laboured with our onely soueriegne and supreme Gouernours next vnder our Lord Iesus Christ as other Churches haue done with theirs for the correction and restoring both of doctrine and discipline from all Popish corruption and abuse to the sinceritie and truth of the word and Gospel of God and according as the right ancient and apostolike Christians haue vniuersally acknowledged obeied it eueÌ„ froÌ„ the first publishing of the Gospell so farre as they could attaine and retaine it vntil this Antichrist as a great fals Prophet as a most ambitious high Priest and as a most vsurping king had subtilly deceiued and tyrannically oppressed the world Such is the doctrine of the true Church of God concerning the vniuersalitie of it or in that it is as we vse to speak catholike so neare as God vouchsafed vs grace to collect it from the ground proportion of our text of Scripture propounded to that purpose and therewithall also according to all other testimonies of holy Scripture which giue their further light to the same But as touching the other title of the same Church of God Question Why is it called holy Answer Because it is sanctified and set a part by the holy Ghost according to the will of God the Father and of our Lord Iesus Christ that all the members thereof being so sanctified vnto God both in their bodies soules and Spirits should carefully minde holines and indeuour to leade a holy life in obedience to all the holy lawes and commandements of God according to the faith of the Gospell all the daies of our liues contrary to that prophane and vngodly disposition and practise of the children of this world Explication and proofe This in deede is the nature of holy thinges that they should altogether differ in vse from thinges common and prophane yea and in inward truth from all thinges that haue onely an outward shewe of holines and religion This holines touching both the fountaine and also the full perfection of it is onely in our one onely Lord God the Father Iohn 17. verse 11. In the Sonne Act. 4.27 In the holy Ghost Iohn 14.26 According to that threefold acclamation of the Angels Isai 6.3 Holy holy holy
is his soule into the hands of the Lord Iesus who no doubt receiued it Acts 7.59 According to that Reuel 6.9 10 11. where the soules of the Martyrs are said to lie vnder the altar to wit as being vnder the blessed safe protectiō of our Sauiour for whose sake vpō whō after a sort they offered sacrificed thēselues vnto God like as Paul vseth that maner of speech cōcerning himself Phil. 2.17 Neither was this the knowledge faith perswasion of the faithful at the cōming of our Sauiour since that time onely by the light of his doctrine promise and practise but it hath beene likewise the knowledge and beliefe of the Church of God in all former times euen frō the beginning For so taught king Salomon Eccl. 12.7 The body returneth to the earth euen dust as it was but the Spirit returneth to God that gaue it And Dauid before him being of this beliefe commended his soule into the hands of God Into thy hand saith he to God I cōmend my spirit for thou hast redeemed me O Lord God of truth Ps 31.5 Where note we wel that the blessed immortality of the soule is a fruit of our redemption Yea Moses of more ancient time before him Abraham the rest of the Patriarks also before Abraham they all liued died in this beliefe Heb. ch 11.13 14 15 16. And ch 12.23 it is writtē of the souls of all the righteous departed this life euen frō the beginning of the world that they are in a perfit estate of happines in heauen so farre forth as they may be perfit till the resurrection of the body Hereof hath the Lord giuen a liuely testimonie from heauen in that he tooke Elias vp from the earth preuenting thereby his naturall death as men ordinarily die 2. King 2.11 And before him Henoch also who was more neare the first ages of the world Gen. chap. 5.24 And as we reade Heb. 11. 5. By faith was Henoch taken away that he should not see death c. This did God of speciall grace and fauour and for a reward to Henoch because he walked with God and had a care in all things to please him This reward out of all question was the blessed immortality of his soule in heauen if not of the glorious change of his body also And the immortality of the soule of Moses Elias is plainly testified by their appearance at the transfiguration of our Sauiour Christ Matth. 17.3 Thus the beliefe of this Article hath beene knowne and embraced euen from the beginning of the world to this day Yea so famous hath it beene from the beginning that the very heathen haue retained a certaine smacke of this doctrine as it is euident in the writings of their Philosophers from time to time euen from among the Egyptians and Caldeans to the Grecians and Latinists both Oratours and Poets As noble Mornaeus sheweth at large in his 15. chapter of Truenesse of religion though these Philosophers had this doctrine rather by rote as it were as wee say of children then by any religious assurance among them for want of the liuely testimonie and warrant of Gods holy word which either they had not or did not duly regard But let vs returne to the Apostles words And in the second place diligently obserue we that he opposeth the estate of the life to come whether before the resurrection or after to the estate of this present life so long as our our soules abide here in the body This he calleth the earthly house of this tabernacle that is a flitting and transitorie estate according to that 1. Pet. 1.17 and 2. Epist 1.13 14. Iob ch 4.19 and Isai 38.12 The other he calleth first a building of God secondly a house not made with hands thirdly eternall in the heauens fourthly such a building as is from heauen all which cannot altogether agree to the body alone Thirdly this building doth the Apostle with the rest as hee testifieth of them desire to be clothed with immediately after that they leaue this earthly tabernacle because otherwise as hee saith they should be found naked vntill the resurrection of the body Fourthly the Apostle sheweth that the faithfull are not wearie of this life because of the present afflictions and troubles thereof through impatience but because they know that this life ended it is the good pleasure of God that they shall be no longer strangers from him but come presently home vnto him into a blessed estate waiting therein for the adoption euen the redemption of their body till afterward Rom. 8.23 This therefore is the cause why they doe long till they may inioy it when once the time appointed of God shall come In soule first the power of sinne being extinguished and afterward in soule and body together freed from all mortality and corruption for euer and euer Herevpon it is that the Apostle reasoning from the causes of that longing and sure confidence that the faithfull haue hee saith first that God hath created or fitted them to this immortality in his owne purpose and counsell euen from the wombe and secondly that he hath in due time giuen them the assurance of it by the earnest of his holy Spirit Thus much therefore for the ground and warrant of the blessed immortality of the soules of the faithfull euen for all whosoeuer doe truly beleeue in our Sauiour Christ For all and euery one haue their part in all the benefits purchased by him as wee may remember from the doctrine of the communion of Saints Question NOw what is the meaning of this Article of the blessed immortality of the soule Ans The meaning of it is first That the soule is created of God The meaning of it such a spirituall substance distinct from the body of euery man and so liuing in it selfe 〈◊〉 causing life to the body that though the body die yet it remaineth still in the owne life and by the ordinance of God is not subiect to death nor possible for euer to be extinguished or to cease to hold that proper existence or Beeing which God hath giuen vnto it Secondly the meaning of this Article is that so soone as the naturall life which the soule ministreth to the body is ended God receiueth the soule of euery true beleeuer into his heauenly kingdome Where he maketh their estate vnspeakeably more blessed then before in that he giueth vnto them a most sweet comfortable fruit of all that christian knowledge faith sanctification of euery grace which they had obtained here in this life and that euen in all meete and full perfection so to continue for euer and euer with the thousand thousands of the holy Angells and Saints of God The meaning of this Article may well bee comprehended in these two branches Explicatiō proofe But yet so as the first branch of your answer may well be extended as well to the soules of the wicked and infidells as to